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THE 



DOCTRINES 



AND 



DISCIPLINE 



OF THS 



Qmoetnoditt (Shitcohat 'tenuncn* 



THE FOURTEENTH EDITION. 



NEW-YORK: 

PUBLISHED BY JOHN WILSON AND DANIEL HITTj FO*. 
THE METHODIST CONNECTION. 

J. C. TOTTEN, PRINTER, 

1808 












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Mrs. Hennen Jennings 
April 26, 1 933 



TO THE 

MEMBERS OF THE METHODIST SOCIE- 
TIES IN THE UNITED STATES. 

DEARLT BELOVED BRETHREN, 

WE think it expedient to give you a brief account of 
the rise of Methodism, both in Europe and America, 
" In 1 729, two young men in England, reading the Bi- 
ble, saw they could not be saved without holiness: fol- 
lowed after it, and incited others so to do. In 1737, 
they saw likewise, that men are justified before they are 
sanctified : but still 'holiness was their object, God then 
thrust them out, to raise a holy people "* 

In the year 1766, Philip Embury, a local preachef 
of our Society, from Ireland, began to preach in the city 
of ' New -York, and formed a society of his own country- 
men and the citizens: and the same ij ear, Thomas Webb 
preached in a hired room near the barracks, About the 
same time, Robert Strawbridge, a lo'cal preacher from 
Ireland, settled in Frederic county, in the state vf Ma- 
inland, and preaching there, formed some societies. 
The first Methodist church in New- York was built in 
17 68 or 1769 ; and in 1769, Richard Boar dman and 
Joseph Pilmoor came to New-York ; who were the first 
regular Methodist preachers on the continent. In the 
latter end of the year \77\,ErancisAsbury and Richard 
Wright, of the same order came over. 

We believe that God's design in raising up the preach- 
ers called JSIethodists, in America, was to reform the 
continent, and spread scripture holiness over these lands, 
As a proof hereof , we Ziave seen, since that time, a great 
and glorious work of God r from New- York through the 
Jersey, Pennsylvania, Delaware, Maryland, Virginia, 
North and South Carolina, and Georgia; as also, of 
late, to the extremities tip the western and eastern 
States. 

*These are the words of Messrs .Wesley s themselves^ 



4 

We esteem it our duty and privilege most earnestly t» 
recommend to you, as members of our church, our 
£orm of discipline, which has. been founded on the 
experience of a long series of years ; as also on the ob" 
serrations and remarks toe have made on ancient and 
piodern churches. 

We wish to see this little publication in the house of 
every Methodist ; and the more so, as it contains our 
plan of Christian Education, and the articles of religion 
maintained, more or less, in part or in the whole, by 
every reformed church in the world* We would like- 
wise declare our real sentiments on the scripture doc~ 
trine of election and reprobation ; on the infallible, un* 
conditional perseverance of all who ever have believed, 
or ever shall ; and on the doctrine of Christian perfect 
tion. 

Far from wishing you to be ignorant of any of our 
doctrines, or any part of our discipline, we desire you 
to read, mark, learn, and inwardly digest the whole* 
We know you are not in general able to purchase many 
books: But you ought, next to the word of God, to pro- 
cure the Articles and Canons of the Church to which 
you belong. This present edition is small and cheap, 
and we can assure you that the profits of the sale of it 
shall be applied to charitable purposes. 

We remain your very affectionate brethren and pas* 
tors, who labour night and day, both in public andr 
in private, for your good. 

FRANCIS ASBURY. 
WILLIAM M'KENDREE, 



5 
CHAP. J 

Section I. 

Of the Origin of the Methodist Episcopal Church. 

THE preachers and members of our society in 
general, being convinced that there was a great defi - 
ficiency of vital religion in the Church of England in 
America, and being in many places destitute of the 
christian sacraments, as several of the clergy had 
forsaken their churches , requested the late Rev. 
John Wesley to take such measures, in his wisdom 
and prudence, as would afford them suitable relief in 
their distress- 
In consequence of this, our venerable friend, who 
under God, had be en the Father of the great revival of 
religion now extending over the earth, by the means 
of the Methodists, determined to ordain ministers 
for America ; and for this purpose, in the year 
1784, sent over three regularly ordained clergy; 
but prefering the episcopal mode of church go- 
vernment to any other, he solemnly set apart, by the 
imposition of his hands, and prayer, one of them, viz. 
Thomas Coke, Doctor of civil Law, late of Jesus-college 
in the university of Oxford, and a presbyter of the 
church of England, for the episcopal office ; and hav- 
ing delivered to him letters of episcopal orders, com- 
missioned and directed him to set apart Francis Asbu- 
ry then general assistant of the Methodist society in 
America, for the same episcopal office, he, the said 
Francis Asbury being first ordained deacon and elder. 
In consequence of which, the said Francis Asbury was 
solemnly set apart for the said episcopal office, by 
prayer, and the imposition of the hands of the said 
Thomas Coke, other regularly oidained ministers as* 
A 2 



listing in the sacred ceremony. At which time the 
general conference held at Baltimore, did unanimous- 
ly receive the said Thomas Coke and Francis Jsbury 
as their bishops, being fully satisfied of the validity o£ 
their episcopal ordination. 

Section II. 
ARTICLES OF RELIGION. 

I. Of Faith in the Holy Trinity. 

THERE is but one living and true God, everlast- 
ing, without body or parts, of infinite power, wisdom, 
and goodness : the maker and preserver of all things, 
both visible and invisible. And in unity of this God* 
head, there are three persons of one substance, power 
and eternity ; — the Father, the Son, and the Holy 
Ghost. 

IL Of the Word, or Son of God, who was made 
* very Man. 

THE Son, who is the Word of the Father, the 
very and eternal God, of one substance with the Father, 
took man's nature in the womb of the blessed Virgin ; 
so that two whole and perfect natures, that is to say, 
the God-head and manhood, were joined together in 
one person, never to be divided, whereof is one Christ, 
very God and very man, who truly suffered, was cru-^ 
cified, dead and buried, to reconcile his Father to us, 
and to be a sacrifice, not only for original guilt, "but also 
for actual sins of men. 

III. Of the Resurrection of Christ, 

CHRIST did truly rise again from the dead, and 
took again his body, with all things appertaining to the 
perfection of man's nature, wherewith he ascended in- 
to heaven, and there sitteth until he return to judge all 
men at the last day. * 



7 



IV. Of the Holy Ghost. 

THE Holy Ghost, proceeding from the Father 
and the Son, is of one substance, majesty, and glory: 
with the Father and the Son, very and eternal God, 



V. The Sufficiency of the Holy Scriptures for 
Salvation, 

HOLY Scripture containeth all things necessary 
tcr salvation : so that whatsoever is not read therein; 
nor may be proved thereby, is not to be required of. 
any man, that it should be believed as an article of faith, 
or be thought requisite or necessary to salvation. In 
the name of the Holy Scripture, we do understand 
those canonical books of the Old and New -Testament? 
of whose authority was never any doubt in the churclv 

The Names of the Canonical Books . 

GENESIS, 

Exodus, 

Leviticus, 

Numbers, 

Deuteronomy, 

Joshua, 

Judges, 

Ruth, 

The First Book of Samuel, 

The Second Book of Samuel*- 

The First Book of Kings, 

The Second Book of Kings, 

The First Book of Chronicles, 

The Second Book of Chronicle^ 

The Book of Ezra, 

The Book of Nehemiah, 

The Book of Esther, 

The Book of Job, 

The Psalms, 



The Proverbs, 

Ecclesiastes, or the Preacher, 

Cantica, or Songs of Solomon, 

FQur Prophets the greater, , 

Twelve Prophets the less : 

All the Books of the New Testament, as they 
are commonly received, we do receive and account 
canonical. 

VI. Of the Old Testament, 

THE Old Testament is not contrary to the New : 
for both in the Old and New Testament, everlasting 
life is offered to mankind by Christ, who is the only 
Mediator between God and man, being both God and 
man. Wherefore, they are not to be heard, who feign 
that the old Fathers did look only for transitory pro- 
mises. Although the law given from God by Mo^ 
ses, as touching ceremonies and rites, doth not bind 
christians, nor ought the civil precepts thereof of ne- 
cessity to be received in any commonwealth : yet, 
notwithstanding, no christian whatsoever is free from 
the obedience of the commandments, which are called 
moral. 

VII. Of Original or Birth Sin. 

ORIGINAL sin standeth not in the following of 
Adam (as the Pelagians do vainly talk) but it is the 
corruption of the nature of every man^that naturally 
is engendered of the offspring of Adam, whereby man 
is very far gone from original righteousness, and of 
his own nature inclined to evil, and that continually. 

VIII. OfFree-WUl. 

THE condition 7 of man after the fall of Adam 
is such, that he cannot turn and prepare himself 
by his own natural strength and works to faith, and 
calling upon God: Wherefore we have -no power to" 



#o good works, pleasant and acceptable to God, 
without the grace of God by Christ preventing us, 
that we may have u good will, and working with us* 
when we have that good will. 

IX. Of The Justification of Man. 

WE are accounted righteous before God, only 
for the merit of our Lord iind Saviour Jesus Chiist 
by faith, and not for our own works or de servings ;— 
Wherefore, that we are justified by faith, only, is a 
most wholesome doctrine, &nd very full of comfort. 

X. Of Good Work*. 

ALTHOUGH good works, which are the fruits 
©f faith, and follow after justification, cannot put away 
our sins, and endure the severity of God's judgment: 
yet are they pleasing and acceptable to God in Christy 
and spring out of a true and lively faith, insomuch 
that by them a lively faith may be as evidently known, 
as a tree discerned by its fruit. 

XI. Of Works of Supererogation. 

VOLUNTARY works, besides, over and above- 
God's commandments, which they call works of su- 
pererogation, cannot be taught without arrogancy 
and impiety. For by them men do declare, That 
they do not only render unto God as much as they are 
bound to do, but that they do more for his sake than 
of bounden duty is required: Whereas Chiist saith 
plainly, When ye have done all that is commanded 
you, say, We are unprofitable servants. 

XII. Of Sin after Justification. 

NOT every sin willingly committed after justi- 
fication, is the sin against the Holy Ghost, and un- 
pardonable. Wherefore, the grant of repentance is 
not to be denied to such as fall into sin after justifica- 



ro 

lion : After we have received the Holy Ghost, wfc 
may depart from grace given, and fall into sin, and 
by the grace of God, rise again, and amend ourlivesv 
And therefore they are to be condemned, who say 
they can no more sin as long as they live here ; or 
deny the place of forgiveness to Such as truly repents 

XIII. Of the Church. 

THE visible Church of Christ is a congregation of 
faithful men, in which the pure word of God is 
preached, and the sacraments duly administered ac- 
cording to Christ's ordinance, in all those things that 
of necessity are requisite to the same*' 

XIV. Of Purgatory. 

THE Romish doctrine concerning purgatory, par- 
don, worshipping, and adoration, as well of images 
as of relics, and also invocation of saints, is a fond 
thing vainly invented, and grounded upon no warrant 
of scripture, but repugnant to the word of God. 

XV. Gf sfieaking in the Congregation in such a 
Tongue as the Pcojile understand. 

IT is a thing plainly repugnant to the word of God, 
and the custom of the primitive church, to have pub- 
lic prayer in the church, or to minister the sacra- 
ments, in a tongue not understood by the people. 

XVI. Of the Sacra?ne?its. 

SACRAMENTS ordained of Christ, are not 
only badges or tokens of christian men's profession : 
but rather they are certain signs of grace, and God's 
good will towards us, by the which he doth work in- 
visibly in us, and doth not only quicken, but also, 
strengthen and confirm our faith in him. 

There are two sacraments ordained of Christ om< 
Lord, in the Gospel \ that is to say, Baptism and the 
Supper of the Lord 



M 

Those five commonly called sacraments ; that is to 
oay, Confirmation, Penance, Orders, Matrimony, and 
extreme Unction, are not to be counted for Sacra- 
ments of the Gospel, being such as have partly grown 
out of the corrufit following of the Apostles ; and part- 
ly are states of life allowed in the Scriptures, but yet 
have not the like nature of Baptism and the Lord's 
Supper, because they have not any visible sign, or ce- 
remony ordained of God. 

The Sacraments were not ordained of Christ to be 
gazed upon, or to be carried about ; but that we should 
duly use them. And in such only as worthily receive 
the same, they have a wholesome effect or operation : 
but they that receive them unworthily, purchase to 
themselves condemnation, as St. Paul saith. 

XVII. Of Baptism. 

BAPTISM is not only a sign of profession, and 
mark of difference, whereby christians are distinguish- 
ed from others that are not baptised ; but it is also a 
sign of regeneration, or the new birth. The bap- 
tism of young children is to be retained in the church. 

XVIII. Of the Lord's Suflfier. 

THE Supper of the Lord is not only a sign of 
the love that christians ought to have among them- 
selves one to another, but rather is a sacrament of 
our redemption by Christ's death : insomuch, that 
to such as rightly, worthily, and with faith receive 
the same, the bread which we break is a partaking 
of the body of Christ ; and likewise the cup of bless- 
ing is a partaking of the blood of Christ. 

Transubstantiation, or the change of the substance 
of bread and wine in the Supper of our Lord, cannot 
be proved by Holy Writ ; but is repugnant to 
the plain words of Scripture, overthroweth the nature 
of a sacrament, and hath given occasion to many su- 
perstitions. 



The body of Christ is given, taken, and eaten in 
the Supper, only after a heavenly and scriptural man- 
ner. And the mean whereby the body of Christ is 
received and eaten in the Supper, is faith. 

The Sacrament of the Lord's Supper was not by 
Christ's ordinance reserved, carried about, lifted up, 
or worshipped. 

XIX. Of both kinds. 

THE cup of the Lord is not to be denied to thfc 
lay-people : for both the parts of the Lord's Supper 
by Christ's ordinance and commandment ought to be 
administered to all christians alike. 

XX. Of the one Oblation of .Christ, finished upon the 
Cross. 

THE offering of Christ once made, is that per- 
fect redemption, propitiation, and satisfaction for all 
the sins of the whole world, both original and actual : 
and there is none other satisfaction for sin but that 
alone. Wherefore the sacrifice of masses in the 
which it is commonly said that the priest doth offer 
Christ for the quick and the dead, to have remission 
of p.dn or guilt, is a blasphemous fable, and dangerous 
deceit. 

XXI. Of the Marriage of Ministers. 

THE ministers of Christ are not commanded by 
God's law either to vow the estate of single life, or 
to abstain from marriage ; therefore it is lawful for 
them, as for all other christians, to marry at their own 
discretion, as they shall judge the same to serve best 
to Godliness. 

XXII. Of the Rites and Ca'emonies of Churches. 

IT is not necessary that rites and ceremonies 
should in all places be the same, or exactly ali&e i 



13 

for they have been always different, and may be 
changed according to the diversity of countries, 
times, and men's manners, so that nothing be ordain- 
ed against God's word.— Whosoever, through his 
private judgment, willingly and purposely doth open- 
ly break the rites and ceremonies of the church to 
which he belongs, which are not repugnant to the 
word of God, and are ordained and approved by com- 
mon authority, ought to be rebuked openly that others 
may fear to do the like, as one that offendeth against 
the common order of the church, and woundeth the 
consciences of weak brethren. 

Every particular church may ordain, change, or 
abolish rites and ceremonies, so that all things may 
be done to edification. 



XXIII. Of the Rulers of the United States of 
America. 

THE president, the congress, the general as- 
semblies, the governors, and the councils of state, 
as the delegates of the people, are the rulers of the Li- 
nked States of America, according to the division of 
power made to them by the constitution of the United 
States, and by the constitutions of their respective 
states. And the said states are a sovereign and inde- 
pendent nation, and ought not to be subject to any 

ign jurisdiction. 



XXIV. Of Christian Men's Goods. 

THE richer and goods of christians are not conv- 
mon as touching the right, title and possession of *b*» 
same, as some do f disci y boast. Notwithstanding, 
every man ought, of such things as he possesseth, 
liberally to give alms to the poor, according to hi< 
ability. 



B 



14 

XXV. Of a Christian Man's Oath. 

AS we confess that vain and rash swearing is for- 
bidden christian men by our Lord Jesus Christ and 
James his apostle ; so we judge that the christian re- 
ligion doth not prohibit, but that a man may swear 
when the magistrate requireth, in a cause of faith and 
charity, so it be done acording to the prophet's teach- 
ing, in justice, judgment, and truth. 

Section III. 

Of the General and Yearly Conferences. 

IT is desired that all things be considered on these 
occasions, as in the immediate presence of God: That 
every person speak freely whatever is in his heart. 

Quest. 1 . How may we best improve our time at 
the conferences ? 

Answ. 1. While we are conversing, let us have an 
especial care to set God always before us. 

2. In the intermediate hours, let us redeem all the 
time we can for private exercises. 

3. Therein let us give ourselves to prayer for one 
another, and for a blessing on our labour. 

Of the General Conference. 

Quest. 2. Who shall compose the general confer- 
ence, and what are the regulations and powers be- 
longing to it. 

Answer 1 . The general conference shall be com- 
posed of one member for every five members of each 
annual conference, to be appointed either by seniority 
or choice, at the discretion of such annual conference : 
Yet so that such representatives shall have travelled at 
least four full calendar years from the time that they 
were received on trial by an annual conference, and 
are in full connection at the time oi holding the con- 
ference. 
2. The general conference shall meet on the first day 

of May, in the year of our Lord 1812 in the city of 



New-York, and thenceforward on the first day of 
May once in four years perpetually, in such place 
or places as shall be fixed on by the general confer- 
ence from time to time : But the general Super- 
intendants, with or by the advice of all the annual 
conferences, or if there be no general Superin- 
tendant, all the annual conferences respectively 
shall have power to call a general conference, if 
they judge it necessary, at any time. 

3. At all times when the general conference is met., 
it shall take two-thirds of the representatives of all 
the annual conferences to make a quorum fcr 
transacting business. 

4. One of the general Superintendants shall preside 
in the general conference ; but in case no general 
Superintendant be present, the general conference 
shall choose a president pro tempore. 

5. The general conference shall have full powers to 
make rules and regulations for our church, under 
the following limitations and restrictions, viz. 

1 . The general conference shall not revoke, alter, 
or change our articles of religion, nor establish 
any new standards or rules of doctrine contrary 
to our present existing and established standards 
of doctrine. 

2. They shall not allow of more than one repre- 
sentative for every five members of the annual 
conference, nor allow of a less number than one 
for every seven. 

3 . They shall not change or alter any part or rule 
of our government, so as to do away Episcopacy 
or destroy the plan of our itinerant general su- 
per intendency. 

4. They shall not revoke or change the general, 
rules of the United Societies. 

5. They shall not do away the privileges of our 
ministers or preachers of trial by a committee^ 
and of an appeal : Neither shall they do away 



16 

the privileges of our members of trial before the 
society or by a committee, and of an appeal. 
6. They shall not appropriate the produce of the 
Book Concern, or of the Charter Fund, to any 
purpose other than for the benefit of the travel- 
ling, supernumerary, superannuated and worn- 
out preachers, their wives, widows and children. 
Provided nevertheless, that upon the joint re- 
commendation of all the annual conferences, 
then a majority of two-thirds of the general con> 
ference succeeding, shall suffice to alter any of 
the above restrictions.. 

Of the Yearly Conferences, 

Quest. 3. Who shall attend the yearly confer- 
ences. 

Answ. All the travelling preachers, who are in full 
connection, and those who are to be received into full 
connection. , 

Quest. 4. Who shall appoint the times of holding 
the yearly conferences ? 

Answ. The bishops, but they shall allow the annual, 
conferences to sit a week at least. 

Quest. 5. Who shalL appoint the places of holding 
the annual conferences ? 

Answ. Each annual conference shall appoint the 
place of its own sitting. 

Quest. 6. What is the method wherein we usually 
proceed in the yearly conferences ? 

Answ. We enquire, 

1 . What preachers are admitted on trial ? 

2. Who remain on trial ? 

3. Who are admitted into full connection I 

4. Who are the deacons ? 

5. Who are the elders ? 

6. Who have been elected, by tha suffrages of the 
general conference, to exercise the episcopal office, 
and superintend the Methodist episcopal church in 
America ? 



17 

7. Who are located this year, through weakness of 
body, or family concerns ? 

8. Who are the supernumerary, superannuated and 
worn out preachers.* 

9. Who have died this year ? 

10. Are all the preachers blameless in life and con- 
versation ? » 

1 1 . Who are expelled from the connection ? 

1 2 . What numbers are in society ? 

13. Where are the preachers stationed this year ? 

14. Whathasbeen collected for the contingent expen- 
ces, for the making up the allowances of the preach- 
ers, Sec. 

15'. How has this been expended ? 

1 6 . Where and when shall our next conference be held ? 

Quest. 7 . Is there any other business to be done in 
the yearly conferences ? 

Answ. The electing and ordaining of elders and 
deacons. 

Quest. 8 Are there any other directions to be giv- 
en concerning the yearly conferences ? 

Answ. There shall be seven conferences in the 
year. See Second Part, Sect. 1 . 

A record of the proceedings of each annual confer- 
ence shall be kept by a secretary, chosen for that pur- 
pose, and shall be signed by the president and secreta? 
ry : and let a copy of the said record be sent to the 
general conference. 

Section IV. 

Of the Election and Consecration of Bishops, 
and of their Duty. 

Quest. 1. HOW is a bishop to be constituted ? 

* A supernumerary fire acker is one so worn outin the 
itinerant service as to be rendered incapable of preach- 
ing constantly ; but, at the same time is willing to do any 
work in the ministry, which the conference may direct^ 
■z?:d his strength enable him to perform. 
B 2 



rs 

Answ. By the election of the general conference^ and 
the laying on of the hands of three bishops, or at least 
of one bishop and two elders. 

Quest. 2. If by death, expulsion, or otherwise, there 
be no bishop remaining in our church, what shall we 
do? 

Answ. The general conference shall elect a bishop ; 
and the elders, or any three of them, who shall be ap- 
pointed by the general conference for that purpose, 
shall ordain him according to our form of ordination. 

Quest. 3. What are the duties of a bishop ? 

Answ. 1 . To preside in our conferences. 

2. To fix the appointments of the preachers for the 
several circuits, provided he shall not allow any 
preacher to remain in the same station more than two 
years successively - r except the presiding elders, the 
editor and general book steward, the assistant editor 
and general book steward, the supernumerary, super- 
annuated and worn out preachers. 

3 . In the intervals of the conferences, to change, re- 
ceive and suspend preachers, as necessity may require 
and as the discipline directs. 

4. To travel through the connection at large. 

5. To oversee the spiritual and temporal business 
of the societies. 

6. To ordain bishops, elders, and deacons. 

Quest. 4. To whom is a bishop eonenable for his 
conduct ? 

Answ. To the general conferences, who have pow- 
er to expel him for improper conduct, if they see it 
necessary. 

Quest. 5 . What provision shall be made for the tri- 
al of a bishop if he should be accused of immorality in 
the interval of the general conference ? 

Answ. If a bishop be accused of immorality, three 
travelling elders shall call upon him, and examine 
him on the subject ; and if the three elders verily be- 
lieve that the bishop is guilty of the crime; they shall 
call to their aid two presiding elders, from two dis- 



MS 

tricts in the neighbourhood of that where the crirrte 
was committed, each of which presiding elders shall 
bring with him two elders, or an elder and a deacon, 
The above mentioned nine persons shall form a con- 
ference, to examine into the charge brought against 
the bishop : and if two-thirds of them verily believe 
him to be guilty of the crime laid to his charge, they 
shall have authority to suspend the bishop till the en- 
suing general conference, and the districts shall be 
regulated in the mean time as is provided in the third 
and fifth sections ; but no accusation shall be received 
against a bishop except it be delivered in writing, signed 
by those who are to prove the crime : and a copy of the 
accusation shall be given to the accused bishop. 

Quest. 6. If a bishop cease from travelling at large 
among the people, shall he still exercise his episco- 
pal office among us in any degree ? 

ylsw. If he cease from travelling without the con- 
sent of the general conference, he shall not thereafter 
exercise the episcopal office in cur church. 

The bishops have obtained liberty, by the -suffrages 
of the conference, to ordain local preachers to the 
office of deacons ; provided their characters pass in 
examination, and obtain the approbation of the year- 
ly conference, with a testimonial from the quarterly 
meeting of their respective circuits, after proper ex- 
amination, signed by the president, and countersign- 
ed by the secretary. 



Section V. 

Of the Presiding Elders, and cf their Duty. 

Quest. 1. BY whom are the presiding eiders to be 
chosen ? 

Anw. By the bishops. 

Quest. 2. What are the duties of a presiding elder? 
Answ. 1 . To travel through his appointed district, 
2. In the absence of the bishop, to take qharge of 



20 

all the elders, and deacons, travelling and local preach- 
ers, and exhorters in his district. 

3. To change, receive, and suspend preachers in 
his district during the intervals of the conferences, 
and in the absence of a bishop, as the discipline di- 
rects. 

4. In the absence of a bishop, to preside in the con- 
ference, but in case there are two or more presiding 
elders belonging to one conference, the bishop or 
bishops, may by letter or otherwise appoint the pre- 
sident ; but if no appointment be made, or if the pre- 
siding elder appointed do not attend, the conference 
shall in either of these cases elect the president by 
ballot, without a debate, from among the presiding 
elders. 

5. To be present, as far as practicable, at all the 
quarterly meetings ; and to call together at each quar- 
terly meeting*, a quarterly meeting conference, con- 
sisting of all the travelling and local preachers, ex- 
horters, stewards, and leaders of the circuit, and none 
else, to hear complaints, and to receive and try ap- 
peals. The quarterly meeting conference shall ap- 
point a secretary to take down the proceedings of the 
quarterly meeting conference, in a book kept by one 
of the stewards of the circuit for that purpose. 

6. To oversee the spiritual and temporal business 
of the societies in his district. 

7. To take care that every part of our disipline be 
enforced in his district . 

8. To attend the bishops when present in his dis- 
trict ; and to give them, when absent, all necessary 
information, by letter, of the state of his district. 

Quest. 3. By whom are the presiding elders to be 
stationed and changed ? 

Anaw. By the bishops. 

Quest. 4. 'How lone; may the bishops allow an eider 
to preside in the same district ? 

An siv. For any term not exceeding four years suc- 
cessively. 






Quest. 5. Stiall the presiding elder hayfc power to 
employ a preacher who has been rejected at the pre- 
vious annual conference ? 

Answ. He shall not, unless the conference should 
give him liberty under certain conditions. 

Quest. 6. Ho\V* shall the presiding elders be sup- 
ported ? 

Answ. If there be a surplus of the public money in 
one or more circuits in his district, he shall receive 
such surplus \ provided, he do not receive more than 
his annual allowance. In case of a deficiency in his 
allowance, after such surplus is paid him, or if there 
be no surplus, he shall share with the preachers of his 
district in proportion with what they have respective- 
ly received, so that he receive no more than the 
amount of his allowance upon the whole : he shall be 
accountable to the annual conference for what he re- 
ceives as his allowance. 

Section VI. 

Of the Election and Ordination of travelling Elders g 
and of their Duty. 

Quest. 1. HOW is an Elder constituted? 

Answ. By the election of a majority of the yearly 
conference, and by the laying on of the hands of a 
bishop, and of the elders that are present. 

Quest. 2. What is the duty of a travelling elder ?. 

Answ. 1. To administer baptism and the Lord's 
supper, and to perform the office of matrimony, and all 
parts of divine worship. 

2. To do all the duties of a travelling preacher. 

No elder that ceases to travel, without the consent 
of the yearly conference, certified under the hand of 
the president of the conference, except incase of sick- 
ness, debility, or other unavoidable circumstance, 
shall, on any account exercise the peculiar functions 
of his office, or even be allowed to preach among us; 



22 

nevertheless, the final determination in all such cases 
is with the yearly conference. 

Section VII. 

Of the Election and Ordination of travelling Dea- 
cons, and of their Duty . 

Quest. I . HOW is a travelling deacon constituted ? 

A?isw. By the election of the majority of the yearly 
conference, and the laying on of the hands of a bishop. 

Quest. 2. What is the duty of a travelling deacon? 

Answ.' 1. To baptise, and perform the office of 
matrimony, in the absence of the elder. 

2. To assist the elder in administering the Lord's 
Supper. 

3. To do all the duties of a travelling preacher. 
Quest. 3. What shall be the time of probation of a 

travelling deacon for the office of an elder ? 

Answ. Every travelling deacon shall exercise that 
office for two years? before he be eligible to the office 
of an elder ; except in the case of missions, when the 
yearly conferences shall have authority to elect for the 
elder's office sooner, if they judge it expedient. 

No deacon who ceases to travel without the consent 
of the yearly conference, certified under the hand of 
the president of the conference, except in case of sick- 
ness, debility, or other unavoidable circumstance, shall, 
on any account, exercise the peculiar functions of his 
office, or even be allowed to preach among us ; never- 
theless, the final determination in all such cases is with 
the yearly conference. 

Section VIII. 

Of the Method of receiving Preachers, and of their 
Duty. 

Quest. 1 . HOW is a preacher to be received ? 
Answ. 1. By the yearly conference. 
2 . In the interval of the conference? by a bishop, or the 



23 i 

presiding elder of the district, until the sitting of the 
conference. 

3. When his name is not printed in the minutes, he 
must receive a written license from a bishop or pre- 
siding elder. 

Quest. 2. What is the duty of a preacher ? 

Answ. 1. To preach. 

2. To meet the societies, classes, and general 
bands. 

3. To visit the sick. 

4. To preach in the morning, where he can get 
hearers — We recommend morning preaching at five 
o'clock in the summer, and six in the winter where- 
ver it is practicable. 

Quest. 3 . What are the directions given to a preach- 



er 



? 



Answ. 1. Be diligent. Never be unemployed ; ne- 
ver be triflingly employed. Never trifle away time ; 
neither spend any more time at any place than is strict- 
ly necessary. 

2. Be serious. Let your motto be Holiness to the 
Lord. Avoid all lightness, jesting, and foolish talking. 

3. Converse sparingly and conduct yourselves pru- 
dently with women. 1 Timothy, v. 2. 

4. Take no step towards marriage without first con- 
sulting with your brethren. 

5 . Believe evil of no one without good evidence ; 
unless you see it done, take heed how you credit it. 
Put the best construction on every thing. You know 
the judge is always supposed to be on the prisoner's 
side. 

6. Speak evil of no one; because yGtir word, espe- 
cially, would eat as doth a canker. Keep your 
thoughts within your own breast, till you come to the 
person concerned. 

7. Tell every one under your care, what you think 
wrong in his conduct and temper, and that lovingly 
and plainly, as soon as may be : else it will fester in 
your heart. Make all haste to cast the fire out of your 
bosom. 



• 24 

S . Avoid all affectation. A preacher of the gospei 
is the servant of all. 

9 . Be ashamed- of nothing but sin. 

10. Be punctual. Do every thing exactly at the 
time. And do not mend our rules, but keep them ; 
not for wrath, but conscience -sake. 

11. You have nothing to do but to save souls — 
Therefore spend and be spent in this work — And go 
always not only to those that want you, but to those that 
want you most. 

, Observe! It is not your business only to preach so 
many times, and to take care of this or that society : 
But to save as many as you can ; to bring as many sin- 
ners as you can to repentance, and with all your power 
to build them up in that holiness, without which they 
cannot see the Lord. And remember — A Methodist 
preacher is to mind every point, great and small in the 
Methodist discipline ! Therefore you will need to ex- 
ercise all the sense and grace you have. 

1 2 . Act in all things not according to your own will, 
but as a son in the gospel. As such it is your duty to 
employ your time in the manner which we direct : in 
preaching and visiting from house to house : in read- 
ing, meditation and prayer. Above all, if you labour 
with us in the Lord's vineyard, it is needful you should 
do that part of the work which we advise, at those 
times and places which we judge most for his glory. 

Quest 4. What method do we use in receiving a 
preacjher at the conference ? 

Austj. After solemn fasting and prayer, every per- 
son proposed shall then be asked, before the confer- 
ence, the following questions (with any others which 
maybe thought necessary) viz. Have you faith in 
Christ ? Are you going on to perfection ? Do you ex- 
pect to be made perfect in love in this life ? Are you 
groaning after it? Are you resolved to devote your- 
self wholly to God and his work ? Do you know the 
rules of society ? Of the bands ? Do you keep them ? 
Do you constantly attend the sacrament ? Have you 



read the form of discipline ? Are you willing to con- 
form to it ? Have you considered the rules of a 
preacher; especially the first, tenth, and twelfth ? 
Will you keep them for conscience-sake ? Are you 
determined to employ all your time in the work of 
God ? Will you endeavour not to speak too long nor 
too loud? Will you diligently instruct the children 
in every place ? Will you visit from house to house ? 
Will you recommend fasting or abstinence, both by 
precept and example ? Are you in debt ? 

We may then, if he give us satisfaction, receive him 
as a probationer, by giving him the form of discipline, 
inscribed thus : To A. B. " You think it your duty to 
call shiners to rejientance. Make full proof hereof, and 
we shall rejoice to receive you as a fellow -labourer " Let 
him then carefully read and weigh what is contained 
therein; and if he have any doubt, it may be remov- 
ed. Observe I Taking on trial is entirely different 
from admitting a preacher into full connection. One 
on trial may be either admitted or rejected, without 
doin r him any w r rong : otherwise it would be no tri- 
al at all. Let every one that has the charge of a 
circuit, explain this to those who are on trial, as well 
as to those w r ho are in future to be proposed for trial. 

But no one shall be received on trial, unless he 
first procure a recommendaticn from the quarterly 
meeting of his circuit. 

After two years' probation, which is to commence 
from his being received on trial at the yearly confer- 
ence, being approved by the yearly conference, and 
examined by the president of the conference, he 
maybe received into full connection, by giving him 
the form of Discipline inscribed thus : " As long as 
you freely consent to, and earnestly endeavour to walk 
by these rules, we shall rejoice to acknowledge yen as a 
fellow -labourer. If any preacher absent himself from 
his circuit without the leave of the presiding elder, 
the presiding eider shall, as far as possible, fill his 
place with another preacher, who shall be pdd for 

C 



his labours out of the allowance of the absent preach- 
er in proportion to the usual allowance. 

Section IX. 

Of the Duties of those who have the Charge of 
Circuits 

Quest. 1. WHAT are the duties of the elder, dea- 
con, or preacher, who has the special charge of a 
circuit ? 

Answ. 1 . To see that the otherpreachers in his cir- 
cuit behave well and want nothing. 

2. To renew the tickets quarterly and regulate the 
bands. 

3. To meet the stewards and leaders as often as 
possible. 

4. To appoint all the stewards and leaders, and 
change them when he sees it necessary. 

5. To receive, try, and expel members according 
to the form of discipline. 

6. To hold watch-nights and love-feasts. 

7. To hold quarterly meetings in the absence of 
the presiding elder. 

8. To take care that every society be duly supplied 
with books. 

9. To take an exact account of the numbers in so- 
ciety, in their respective circuits, and deliver in such 
account to the annual conference, that they may be 
printed in the minutes. 

10. To send an account of his circuit, every quar- 
ter, to his presiding elder. 

11. To meet the men and women apart in the 
large societies, once a quarter, whenever it is prac- 
ticable. 

1 2 . To overlook the accounts of all the stewards - . 

13. To appoint a person to receive the quarterly 
collection in the classes, 

14. To see that public collections be made quarter- 
ly, if need be. 



27 

15. To raise a yearly subscription in those circuits 
that can bear it, for building churches, and paying 
the debts of those which have been already erected. 

16. To choose a committee of lay members to 
make a just application of the money, where it is 
most wanted. 

Quest. 2. What other directions shall we give him ? 
Answ. Several : 

1 . To take a regular catalogue of the societies in 
towns and cities, as they live in streets. 

2. So leave his successor a particular account of 
the state of the circuit. 

3. To see that every band-leader have the rules of 
the bands. 

4. To enforce, vigorously, but calmly, all the rules 
of the society. 

5. As soon as there are four men or women be- 
lievers in any place, to put them into a band. 

6. To suffer no love -feast to last above an hour and 
a half. 

7. To warn all, from time to time, that none are 
to remove from one circuit to another, without a note 
of recommendation from a preacher of the circuit, in, 
these words : " A. B. the bearer, has been an acceptable 
member of our society in C" and to inform them, that, 
without such a certificate, they will not be received in- 
to other societies. 

8. To recommend every where decency and clean- 
liness. 

9. To read the rules of the society, with the aid of 
the other preachers, once a year in every congrega- 
tion, and once a quarter in every society. 

10. On any dispute between two or more of the 
members of our society, concerning the payment of 
debts or otherwise, which cannot be settled by the 
parties concerned, the preacher who has the charge of 
the circuit, shall inquire into the circumstances of the 
case ; and shall recommend to the contending parties 
a reference, consisting of one arbiter chosen by the 



28 

plaintiff, and another chosen by the defendant ; which 
two arbiters so chosen, shall nominate a third ; the 
three arbiters being members of cur society. _/ 

But if one of the parties be dissatisfied with the 
judgment given, such party may apply to the ensu- 
ing quarterly meeting of the circuit, for allowance to 
have a second arbitration appointed; and if the quar- 
terly meeting see sufficient reason, they shall grant 
a second arbitration, in which case, each party shall 
choose two arbiters, and the four arbiters shall choose 
a fifth, the judgment of the. majority of whom shall 
be final; and any person refusing to abide by such 
judgment, shall be excluded the society. 

And if any member of our society shall refuse, in 
cases of debt. or other disputes, to refer the matter to 
arbitration, when recommended by him who has the 
charge of the circuit, or shall enter into a law-suit 
with another member before these measures are ta- 
ken, he shall be expelled, excepting the case be of 
such a nature as to require and justify a process at 
law. 

The preachers who have the oversight of circuits 
are required to execute all our rules fully and stren- 
uously against all frauds, and particularly against 
dishonest insolvencies ; suffering none to remain in 
our society, on any account, who are found guilty of 
any fraud. 

To prevent scandal, when any of. our members fail 
in business, or contract debts which they are not able 
to pay, let two or three judicious members of the 
society inspect the accounts of the supposed delin- 
quent ; and if he have behaved dishonestly, or borrow* 
ed money without a probability of paying, let him 
be expelled. 

11. The preacher who has the charge of a cir- 
cuit, shall appoint prayer meetings wherever he can 
in his circuit. 

12. He shall take care that a fast be held in every 
society in his circuit, on the Friday preceding every 



quarterly-meeting ; and that a memorandum of it 
be written on all the class-papers. 

13. He shall also take care, that no unordained lo- 
cal preacher or exhorter in his circuit shall officiate 
in public, without first obtaining a licence from the 
presiding elder or himself. Let every unordained 
local preacher and exhorter take care to have this 
renewed yearly ; and let him who has the charge of 
the circuit insist upon it. 

Section X. 

Of the Trial of % those who think they are moved by the 
Holy Ghost to jir each. 

Quest. HOW shall we try those who profess to be 
moved by the Holy Ghost to preach ? 

Answ, 1. Let the following questions be asked, 
viz. Do they know God as a pardoning God ? Have 
they the love of God abiding in them ? Do they de- 
sire aad seek nothing but God ? And are they holy 
in all manner of conversation ? 

2. Have they gifts (as well as grace) for the work? 
Have they (in some tolerable degree) a clear, sound 
understanding, a right judgment in the things of God, 
a just conception of salvation by faith ? And has God 
given them any degree of utterance ? Do they speak 
justly, readily, clearly ? 

3. Have they fruit? Are any truly convinced of 
sin, and converted to God, by their preaching I 

As long as these three marks concur in any one, 
We believe, he is called of God to preach. These we 
receive as sufficient proof that he is moved by the 
Holy Ghost; 

Section XL 

Of the Matter and Manner of Preaching and of other 
public exercises* 

Quest. \i What is the best general method of. 
preaching ? 

C2 



Ansnv, 1. To convince; 2. To offer Christ: 3. To 
invite ; 4. To buiid up : And to do this in some mea- 
sure in every sermon. 

Quest. 2 . What is the most effectual way of preach- 
ing Christ ? 

Ansvv* The most effectual way of preaching Christy 
is to preach him in all his offices ; and to declare his 
law, as well as his gospel, both to believers and unbe- 
lievers. Let us strongly and closely insist upon in- 
ward and outward holiness in all its branches. 

Quest. 3. Are there any smaller advices, which 
might be of use to us ? 

Answ. Perhaps these : 1. Be sure never to disap- 
point a congregation . 2 . Begin at the time appointed, 
3. Let your whole deportment be serious, weighty, 
and solemn. 4. Always suit your subject to your au- 
dience. 5. Choose the plainest text you can. 6. Take 
care not to ramble, but keep to your text, and make 
out what you take in hand. 7. Take care of any thing 
aukward or affected, either in your gesture, phrase, 
or pronunciation. 8, It is recommended to the year- 
ly conferences to caution and restrict our preacher^ 
from improper publications. 9. Do not usually pray 
extemfiore above eight or ten minutes (at most) with- 
out intermission. 1Q. Frequently read and enlarge 
upon a portion of Scripture ; and let young preachers 
often exhort without taking a text. IK Always avail 
yourself of Xhe great festivals, by preaching on the 
occasion. 

Section XII. 

Of the Duty of preacher a to God, themselvtsj and; on& 
another. 

Quest. I. HOW shall, a preacher be qualified for his 
charge ? 
Answ. By walking closely wkh God, and having 



31 

his work greatly at heart : And by understanding, 
and loving discipline, ours in particular. 

Quest. 2. Do we sufficiently watch over each 
other I 

Amw. We do not. Should we not frequently ask 
each other, Do you walk closely with God ? have you 
now fellowship with the Father and the Son ? At what 
hour do you rise ? Do you punctually observe the 
morning and evening hour of retirement ? Do you 
spend the day in the manner which the conference- 
advises ? Do you converse seriously, usefully, and 
closely ? To be more particular : Do you use all 
the means of grace yourself, and enforce the use of 
them on all other persons ? They are either institu- 
ted or prudential. 

1. The instituted are, 

i. Prayer: private, family, public ; consisting off 
deprecation, petition, intercession, and thanksgiving. 
Do you use each of these ? Do you forecast daily 
wherever you are^to secure time for private devo«* 
tion ? do you practise it every where ? Do you ask 
everywhere, Have you family prayer 1 Do you ask 
individuals, Do you use private prayer every morn- 
ing and evening in particular ? 

2 . Searching the scriptures, by 

(1) Reading ; constantly, some part of every day r 
regularly, all the Bible in order ; carefully, with 
notes ; seriously, with prayer before and after : fruit- 
fully, immediately practising what you leam there } 
(%) Meditating t. At set times I By rule I 
(3) Hearing : Every opportunity ? With praye* 
before, at, after ? Have yoa a bible always about, 
you ? 

3. The Lord's supper : Do you use this at every 
opportunity? With solemn prayer before? With 
earnest and deliberate self-devotion I 

4. Fasting : Do you use as much abstinence and 
fasting every week, as your health, strength, and la? 
bour will permit-? 



5'. Christian conference : Are you convinced ho v 
important and how difficult it is to order your con- 
versation aright ? Is it always in grace I Seasoned 
with salt ? Meet to minister grace to the hearers ? 
Do you not converse too long at a time ? Is not an 
hour commonly enough ? Would it not be well al- 
ways to have a determinate end in view ? And to 
pray before and after it ? 

II. Prudential means we may use either us chris- 
tians, as Methodists, or as preachers. 

1. As christians : what particular rules have you 
in order to grow iii^grace ? What arts of holyaiving ? 

2. As Methodists : do you never miss your clasa 
or band ? 

3. As preachers : have you thoroughly considered 
your duty ? And do you make a conscience of exe- 
cuting every part of it ? Do you meet every society I 
Also, the leaders and bands ? 

These means may be used without fruit. But 
there are some means which cannot ; namely, watch- 
ing, denying ourselves, taking Up our cross* exer- 
cise of the presence of God. 

1 . Do you steadily watch against the world ? Your- 
self? Your besetting sin ? 

2. Do you deny yourself every useless pleasure of 
sense ? Imagination ? Honour ? Are you temperate 
in all things ? Instance in food, (l) Do you use only 
that kind, and that degree, which is "best both for 
body and soul? Do you see the necessity of this I 

(2) Do you eat no more at each meal than is neces- 
sary ? Are you not heavy or drowsy after dinner ? 

(3) Do you. use only that kind and that degree of 
drink which is best both for your body and soul ? (4\ 
Do you choose and use water for your common drink r 
And only take wine medicinally or sacramentally. 

3. Wherein do you take up your cross daily ? Do 
you cheerfully bear your cross, however grievous to 
nature, as a gift of God, and labour to profit thereby ? 

4, Do you endeavour to set God always before you I 



To see his eye continually fixed upon you ? Never 
can you use these means but a blessing will ensue. 
And the more you use them the more you will grow 
in grace. 

Section XIII. 

Rules by which we should continue or desist from 
Preaching at any Place. 

Quest. 1 . IS it adviseable for us to preach in as 
many places as we can, without forming any societies ? 

Ansiv. By no means : We have made the trial in 
various places ; and that for a considerable time. But 
all the seed has fallen by the way side. There is scarce 
any fruit remaining. 

Quest. 2. Where should we endeavour to preach 
most ? 

yJnsuK 1. Where there is the greatest number of 
quiet Find willing hearers. 

2. Where there is most fruit. 

Quest. 3. Ought we not diligently to observe, in 
what places God is pleased at any time to pour out his 
Spirit more abundantly ? 

Answ. We ought : And at that time, to send more 
labourers than usual into that part of the harvest. 

Section XIV. 

Of visiting from House to House, guarding against 
those things that are so common to Professors? and 
enforcing Practical Religion. 

Quest. 1. HOW can we further assist those under 
our care ? 

Answ 1. By instructing them at their own houses. 
What unspeakable need is there of this ! The world 
says," The Methodists are no better than other people " 
This is not true in the general : But, 1 . Personal re- 
ligion, either toward God or man, is too superficial 
.amongst us. We can but just touch on a few partic* 



34 

ulars. How little faith is there among us ? How lit- 
tle communion with God ? How little living in hea- 
ven, walking in eternity, deadness^ to every creature ? 
How much love of the world ? Desire of pleasure, of 
ease, of getting money ? How little brotherly love ? 
What continual judging one another ? What gas- 
sipping, evil-speaking, tale-bearing ? What want of 
moral honesty ? To instance only one particular ? 
who does as he would be done by, in buying and sel- 
ling ? 

2. Family religion is wanting in many branches. 
And what avails public preaching alone, though we 
could preach like angels I We must, yea, every tra- 
velling preacher must instruct the people from house 
to house. Till this be done, and that in good earnest, 
the Methodists will be no better. 

Our religion is not deep, universal, uniform : but 
superficial, partial, uneven. It will be so till we spend 
half as much time in this visiting, as we now do in 
talking uselessly. Can we find a better method of do- 
ing this than Mr. Baxter's ? If not, let us adopt it 
without delay. His whole tract, entitled, Gildas Sat- 
vianus, is well worth a careful perusal. Speaking of 
this visiting from house to house, he says, (p. 351.) 
" We shall find many hindrances, both in ourselves 
and the people. 

1. In ourselves, there is much dulness and lazi- 
ness, so that there will be much ado to get us to be 
faithful in the work. 

2 . We have a base, man^pleasing temper, so tha% 
we let them perish rather than lose their love : we 
let them go quietly to hell, lest we should offend 
them. 

3. Some of us have also a foolish bashfulness. We 
know not how to begin, and blush to contradict the 
devil. 

4. But the greatest hindrance is weakness of faith. 
Our whole motion is weak, because the spring of it 
is weak. 



5. Lastly, we are unskilful in the work. How few 
know how to deal with men, so as to get within them, 
and suit ail our discourse to their several conditions 
and tempers : To choose the fittest sut jects, and fol- 
low them with a holy mixture of seriousness, terror^ 
love and meekness ? 

But undoubtedly this private application is implied 
in those solemn words of the apostle, I charge thee 
before God and the Lord Jesus Christ, who shall judge 
the quick and the dead at his appearing, preach the 
word ; be instant in season, out of season : Reprove, re- 
buke, exhort, with all long-suffering. 

O brethren, if we could but set this work on foot 
in all our societies, and prosecute it zealously, what 
glory would redound to God ! If the common luke- 
warmness were banished, and every shop and every 
house busied in speaking of the word and works of 
God ; surely God would dwell in our habitations, and 
make us his delight. 

And this is absolutely necessary to the welfare of 
our people, some of whom neither repent nor be- 
lieve to this day. Look round, and see how many 
of them are still in apparent danger of damnation. 
And how can you walk, and talk, and be merry with 
such people, when you know their case ? When you 
look them in the face you should break forth into 
tears, as the prophet did when he looked upon Ha- 
zael, and then set on them with the most vehement 
exhortations. O, for God's sake, and the sake of 
poor souls, bestir yourselves, and spare no pains that 
may conduce to their salvation ? 

What cause have we to bleed before the Lord that 
we have so long neglected this good work ! If we had 
but engaged in it sooner, how many more might have 
been brought to Christ ? And how much holier and 
happier might our societies have been before now ? 
And why might we not have done it sooner ? There 
were many hindrances : And so there always will be. 



26 

But the greatest hindrance is in ourselves, in cur little- 
ness of faith and love. 

But it is objected, I. "This "will take up so much 
time we shall not have leisure to follow our studies/' 
We answer, 1. Gaining knowledge is a good thing, 
but saving souls is a better. 2 . By this very thing you 
will gain the most excellent knowledge, that of God 
and eternity . 3 . You will have time for gaining other 
knowledge too. Only sleep not more than you need ; 
" and never be idle, or trifiingly employed. 3 ' But, 4. 
If you can do but one, let your studies alone. We 
ought to throw by ail the libraries in the world, rather 
than be guilty of the loss of one soul. 

It is objected, II. " The people will not submit to 
it." If some will not, others will. And the success 
with them, will repay all your labour. O let us herein 
follow the example of St. Paul. 1. For our general 
business, Serving the Lord with all humility of mind : 
2. Our special work, Take heed to yourselves, and to all 
the Jlock : 3. Our doctrine, Repentance towards God 
and faith towards our Lord Jesus Christ : 4. The place, 
/ have taught you publicly, and from house to house : 5, 
The object and manner of teaching, I ceased not to warn 
every one, night and day, with tears : 6. His innocence 
and self-denial herein, I have coveted no mans silver or 
gold : 7. His patience, Neither count I my life dear unto 
myself. And among all other motives, let these be 
ever before our eyes: 1. the church cf God, which he 
hath purchased with his own blood. 2. Grievous wolves 
shall enter in ; yea, cf yourselves slia.ll men arise, speak- 
ingfierverse things. 

Write this upon your hearts, and it will do you more 
good than twenty years study. Then you will have 
no time to spare : You will have work enough. Then 
likewise no preacher will -stay with us who is as salt 
that has lost its savour. For to such, this employment 
% would be mere drudgery. And in order to it you will 
\have need of all the knowledge you can procure, and 
grace you can attain. 



37 

The sum is, Go into every house in course, and 
teach every one therein, young and old, to be chris- 
tians inwardly and outwardly ; make every particular 
plain to their understandings : fix it in their minds ; 
write it on their hearts. In order to this, there must 
be line upon line, precept upon precept. What pa- 
tience, what love, what knowledge is requisite for this ! 
We must needs do this, were it only to avoid idleness. 
Do we not loiter away many hours in every week I 
Each try himself: No idleness is consistent with a 
growth in grace . Nay, withoxit cxactne s s in redeem- 
ing time, you cannot retain the grace you received in 
justification. 

Quest. 2. Why are we not more holy, why do we 
not live in eternity, Walk with God all the day long ? 
Why are we not all devoted to God r Breathing the 
whole spirit of missionaries ? 

Answ. Chiefly because we are enthusiasts : looking 
for the end without using the means. To touch only 
upon two or three instances : Who of us rises at four, 
or even at five, when we do not preach ? Do we know 
the obligation and benefit of fasting or abstinence ? 
How often do we practise it ? The neglect of this 
alone is sufficient to account for our feebleness and 
faintness of spirit. We are continually grieving the 
Holy Spirit of God by the habitual neglect of a plain 
duty. Let us amend from this hour. 

Quest. 3. How shall we guard against sabbath- 
breaking, evil speaking, unprofitable conversation, 
lightness, expensiveness or gaiety of apparel, and 
contracting debts without due care to discharge them . 

Ansiv. 1 . Let us preach expressly on each of these 
heads. 2. Read in every society the sermon on evil- 
speaking 3. Let the leaders closely examine and ex- 
hort every person to put away the accursed thing, 
4. Let the preachers warn every society, that none 
who is guilty herein, can remain with us. 5. Extir- 
pate buying or selling goods which have not paid the 
dutv laid upon them by government^ out of every so- 
D 



ciety. Let none remain with us who wiii not tota;.^ 
abstain from this evil in every kind and degree. Ex- 
tirpate bribery, receiving any thing directly or indi- 
rectly, for voting at any erection. Shew no respect 
to persons herein, but expel all that touch the accurs- 
ed thing. And strongly advise our people to discoun- 
tenance all treats given by candidates before or at 
elections, and not to be partakers, in any respect, of 
such iniquitous practices. 

Section XV. 
Of the Instruction cf Children. 

Quest. WHAT shall we do for the rising gene- 
ration ? 

Answ. 1 . Let him who is zealous for God and the 
souls of men begin now. 

2. Where there are ten children, whose parents 
are in society, meet them an hour once a week : but 
where this is impracticable, meet them once in two 
weeks. 

3. Procure our instructions or chatechisms for them 
and let all who can, read and commit them to memory. 

4. Explain and impress them upon their hearts. 
k 5. Talk with them every time you see any at home. 

6. Pray earnestly for them: And diligently in- 
struct and exhort all parents at their own houses. 

7 . Let the elders, deacons, and preachers, take a 
list of the names of the children ; and if any of them 
be truly awakened, let them be admitted into society. 

8. Preach expressly on education : " But I have no 
gift for this." Pray earnestly for the gift, and use 
every other means to attain it. 

Section XVI. 

'Of employing our Time profitably, when we are not tra- 
velling, or engaged in public JLxercises. 

Quest. 1 . WHAT general method of employing 
our time shall we advise I 



39 

jinsu*. We advise you, 1 . As often as possible, to 
rise at four. 2. From four to five in the morning 
and from five to six in the evening, to meditate, pray, 
and read the scriptures with notes, and the closely 
practical parts of what Mr. Wesley has published. 
3. From six in the morning till twelve (allowing an 
hour for breakfast) read, with much prayer, some of 
our best religious tracts. 

Quest. 2. Why is it that the people under our care 
are not better ? 

jfasw. Other reasons may concur ; but the chief is, 
because we are not more knowing and more holy. 

Quest. 3. But why are we not more knowing? 

Anstv. Because we are idle. We forget our first 
rule, " Be diligent. Never be unemployed. Never 
be triiiingly employed : neither spend any more time 
at any place than is strictly necessary. " We fear 
there is altogether a fault in this matter, and that 
few of us are clear. Which of us spend as many hours 
a day in God's work, as we did formerly in man's 
w r ork ? We talk, talk — or read what comes next to 
hand. We must, absolutely must cure this evil, or 
betray the cause of God. But how ? 1 . Read the most 
useful books, and that regularly and constantly. 2. 
Steadily spend all the morning in this employment, 
or at least five hours in four and twenty. " But I have 
no taste for reading." Contract a taste for it by use, 
or return to your former employment. " But I have 
no books." Be diligent to spread the books, and yon 
will have the use of them. 



Section XVII. 

Of the necessity of Union among ourselves. 

LET us be deeply sensible (from what we have 
known) of the evil of a division in principle, spirit, or 
practice, and the dreadful consequences to ourselves 
#nd others. If we are united, w T hat can stand before 



40 

us ? If we divide, we shall destroy ourselves^ the worU 
of God and the souls of our people. 

Quest. What can be done in order to a closer union 
with each other ? 

Ansv>. 1 . Let us be deeply convinced of the abso- 
lute necessity of it. 

2. Pray earnestly for, and speak freely to each 
other. 

3. When we meet, let us never part without pray- 
er. 

4. Take great care not to despise each other's gifts* 

5. Never speak lightly of each other. 

6. Let us defend each other's character in every 
thing, so far as is consistent with truth. 

7. Labour, in honour, each to prefer the other be* 
fore himself. 

8 . We recommend a serious perusal of The Cau* 
sesj Evils y and Cures of heart and church Divisions. 

Section XVIII. 

Of the method by which immoral travelling Ministers 
or Preachers shall be brought to trial, found guilty, 
and reproved or suspended in the intervals of the 
conferences.* 

Quest. 1 . WHAT shall be done when an eider, 
deacon, or preacher, is under report of being guilty of 
some crime , expressly forbidden in the word of God, as 
an unchristian practice sufficient to exclude a person 
from the kingdom of grace and glory ? 

Answ. Lei the presiding eider, in the absence, of a 
bishop, call as many ministers as he shall think fit, at 
least three : and if possible bring the accused and ac- 
cuser face to face. If the person be clearly convicted, 
he shall be suspended from all official services in the 
church, till the ensuing yearly conference ; at which 
his case shall be fully considered and determined 1 . 

» *» " ■ '■■ ■ * - ■ " i * . 

* For the trial of a bishop-,, see section IV 



41 

But it the accused be a presiding elder, the preachers 
must call in the presiding elder of the neighbouring 
district, who is required to attend, and preside at the 
trial. 

If the accused and accuser cannot be brought face 
to face, but the supposed delinquent flees from trial, it 
shall be received as a presumptive proof of guilt ; and 
out of the mouth of two or three witnesses he shall 
be condemned. Nevertheless, even in that case the 
yearly conference shall re-consider and determine the 
whole matter. 

Quest, 2. What shall be done in cases of improper 
tempers, words, or actions ? 

Answ. The person so offending shall be .reprehend- 
ed by his senior in omce. Should a second trans- 
gression take place, one, two, or three ministers or 
preachers are to be taken as witnesses. If he be not 
then cured, he shall be tried at the next yearly x confer- 
ence, and, if found guilty and imperitent, shall be ex- 
pelled from the connection, and his name so returned 
in the minutes of the conference. 

Quest. 3. What shall be done with those ministers 
or preachers, who hold and preach doctrines which 
are contrary to our articles of religion ? 

Ansvj. Let the same process be observed as in 
cases of gross immorality : but if the minister or 
preacher so offending do solemnly engage, neither to 
preach nor defend such erroneous doctrines in public 
or in private, he shall be borne with, till his case be 
laid before the next yearly conference, which shall de- 
termine the matter. 

Provided nevertheless, that in all the above-men- 
tioned cases of trial and conviction, an appeal to the 
ensuing general conference shall be allowed. 



1)2 



42 



Section XIX. 



IIovj to. jirovide for the Circuits in Time of Conference r 
and to preserve and increase the Work of God. 

Quest. WHAT can be done to supply the circuits 
during the sitting of the conference ? 

Answ. 1. Let all the appointments stand according 
to the plan of the circuit. 

2. Engage as many local preachers and exhorters 
as will supply them ; and let them be paid for their, 
time in proportion to the allowance of the travelling 
preachers. 

3. If preachers and. exhorters cannot attend, let 
some person of ability be appointed in every society, 
to sing, pray, and read one of Mr. Wesley's ser- 
mons. 

4. But if that cannot be done, let there be pray- 
er-meetings. 

Section XX. 

Of the Local Preachers. 

Quest. 1 . WHAT directions shall be given con 
cerning. our brethren, the local preachers, in respect 
to their being received as preachers, or admitted in- 
to the order of deacons ? 

Answ. 1. No local preacher shall receive a license- 
to preach, till he has been examined and approved 
at the quarterly meeting of his circuit ; which li- 
cense shall be drawn up in the following words, sign.- 
ed by the president of the meeting, viz„ " N. M.. 
has applied to us for liberty to preach as a local preach- 
er in our circuit; and after due enquiry concerning 
his gifts, grace, and usefulness, we judge he is a pro- 
per person to be licensed for this purpose ; and we ac- 
cordingly authorize him to preach/' 

2. Before any person shall be licensed as a local 
preacher, by a quarterly meeting, he shall bring a re- 



40 

commendation from the society of which he is a 
member. 

3. A local preacher shall be eligible to the office 
of a deacon, after he has preached for four years from 
the time he received a regular license, and has ob- 
tained a testimonial from the quarterly meeting of 
the circuit to which he belongs, after proper examina- 
tion, signed by the president, and countersigned by the 
secretary, and his character has passed in examina- 
tion before, and he has obtained; the approbation ci 
the yearly conference. 

4. Every local preacher slv il have his name en- 
rolled on a class-paper, and meet in class, if the dis- 
tance of his place of residence from any class be 
not too great ; or, in neglect thereof, shad forfeit his 
license. 

Quest. 2. What directions shall be given concern- 
ing the trial of local preachers, local deacons, or local 
elders ? 

Answ. If a charge be brought against a local 
preacher, or local deacon, or elder, the preacher who 
has the oversight of the circuit, shall summon three 
or more local preachers ol the neighbourhood, or 
for want of local preachers, so many leaders or ex- 
horters. And if they, or the majority of them, on 
due examination, judge that the local preacher, dea.- 
con, or elder aforesaid, has been guilty of such a 
crime, or has preached such false doctrines, as re- 
quire his suspension from all public offices in our 
church, the preacher who has the oversight of the 
circuit, shall accordingly suspend him from all pub- 
lic offices, till the ensuing quarterly meeting. 

And in such case, and in every case where a meet- 
ing assembled as above described, shall deem the 
said local preacher, deacon, or elder, culpable, ths 
next quarterly meeting shall proceed upon his trial, 
and shall have authority to clear, censure, suspend of 
expel him according to their judgment. And the 
presiding elder r or the preacher who has the over- 



44 

sight of iikp circuit, shall, at the commencement of 
the trial, appoint a secretary, who shall takedown re- 
gular minutes of the evidence and proceedings of the 
trial, which minutes, when read and approved, shall 
be signed by the said presiding elder or preacher, and 
ulso by the members of the said quarterly-meeting, 
or by the majority of them. 

And in case of condemnation^ the local preacher, 
deacon or elder, condemned, shall be allowed an ap- 
peal to the next yearly conference, provided that he 
signify to the said quarterly -meeting his determina- 
tion to appeal ; in which case, the said presiding elder^ 
or preacher who has the over sight of the circuit, shall 
lay the minutes of the trial above mentioned, before 
the said yearly conference, at which the local preach- 
er, deacon, or elder, so appealing, may appear : and 
the said yearly conference shall judge and finally de- 
termine from the minutes of the said trial, so laid be- 
fore them. 

Section XXI. 
Of Bafitism. 

1 . LET every adult person, and the parents of eve- 
ry child to be baptised, have the choke either of im- 
mersion, sprinkling, or pouring. 

2. We will on no account whatever receive a 
present for administering baptism, or for burying the 
dead. 

Section XXIL 
Of the Lord's Supfier, 

Quest. ARE there any directions to be given con- 
cerning the administration of the Lord's Supper ? 

Answ. 1 . Let those who have scruples concerning 
the receiving of it kneeling, be permitted to receive 
it either standing or sitting. 

2. Let no person that is not a member of cur soci- 



46 

ety be admitted to the communion, without exami*-« 
nation, and some token given by an elder or deacon.. 
3. No person shall be admitted to the Lord's Sup- 
per among us, who is guilty of any practice for which 
we would exclude a member of our society. 

Section. XXIII. 

Of Public Worship. 

Quest. WHAT directions shall be given for the 
establishment of uniformity in public worship amongst 
us, on the Lord's day ? 

d?i8>:v. 1. Let the morning-service consist of sing- 
ing, prayer, the reading of a chapter out of the Old 
Testament, and another out of the New, and preach- 
ing. 

2. Let the afternoon-service consist of singing, 
prayer, the reading of one or two chapters out of the 
bible, and preaching. 

3. Let the evening-service consist of singing, pray- 
er, and preaching. 

4. But on the days of administering the Lord's sup* 
per, the two chapters in the morning-service may be 
omitted. 

5. Let the society be met, wherever it is practica- 
ble, on the a^bbath-day. 



Section XXIV. 

Of the Spirit and Truth of Singing. 

Quest, HOW shall we guard against formality m 
singing? 

A?is%v. \ , By choosing such hymns as are proper 
for the congregation. 

2. By not singing too much at once ; seldom mo,re 
than five or six verses. 

3. By suiting the tune to the words. 

4- By often stopping short, and asking the people. 



46 






iC Now ! Do you know what you said last ? Did you 
speak no more than you felt ? " 

5. Do not suffer the people to sing too slow. This 
naturally tends to formality; and is brought in by 
those who have either very strong or very weak voi- 
ces. 

6. In every large society let them learn to sing ; 
and let them always learn our tunes first. 

7. Let the women constantly sing their parts alone. 
Let no man sing with them unless he understands the 
notes, and.sings the bass as it is composed in the tune- 
book. 

8. Introduce no new tune till they are perfect in 
the old. 

9. Recommend our tune-hook. And if you can 
not sing yourself, choose a person or two at each place 
to pitch the tune for you. 

10. Exhort every person in the congregation to 
sing ; not one in ten only. 

1 1. Sing no hymns of your own composing. 

12. If a preacher be present, let him alone give 
out the words. 

1 3 . When the singers would teach a tune to the 
congregation they must sing only the tenor. 

14 . Let it be recommended to our people, not to at- 
tend the singing-schools which are not under our di- 
rection. 

15. The preachers are desired not to encourage the 
singing of fuge-tunes in our congregations. 

16. We do not think that fuge-tunes are sinful, or 
improper to be used in private companies : but we do 
not approve of their being used in our public congre- 
gations, because public singing is a part of divine wor- 
ship, in which all the congregation ought' to join* 



47 



CHAP. II. 



Section. I. 

The Nature^ Design, and general Rules of our 
United Societies. 

(1) IN the latter end of the year 1739, eight "or ten 
persons came to Mr. Wesley, in London, who appear- 
ed to be deeply convinced of sin, and earnestly groan- 
ing for redemption. They desired (as did two or three 
more the next day) that he would spend some time 
with them in prayer, and advise them how to flee from 
the wrath to come ; which they saw continually hang- 
ing over their heads. That he might have more time 
for this great work, he appointed a day when they 
might all come together, which from thence forward 
they did every week, namely, en Thursday in the eve- 
ning. To these, and as many more as desired to 
join with them (for their number increased daily) he 
gave those advices from time to time which he judg- 
ed most needful for*them ; and they always concluded 
their meeting, with prayer, suited to their several ne- 
cessities. 

(2) This was the rise of the United Society, first 
in Europe, and then in America. Such a society is 
no other than " a company of men having the form 
and seeking the power of Godliness, united in order to 
pray together, to receive the word of exhortation, and 
to watch over one another in love, that they may help each 
other to work out their salvation." 

(3) That it may the more easily be discerned, whe- 
ther they are indeed working out their own salvation, 
each society is divided into smaller companies called 
classes, according to their respective places of abode. 
There are about twelve persons in a class ; one of 
whom is stiled The Leader.-— It is his duty, 



4B 

I, To see each person in his class ohce a week at 
least ; in order 

1 . To inquire how their souls prosper : 

2. To advise, reprove, comfort or exhort, as occa* 
sion may require : 

3. To receive what they are willing to give, to- 
wards the relief of the preachers, church and poor.* 

II. To meet the ministers and the stewards of the 
society once a week ; in order 

1 . To inform the minister of any that are sick, or 
ef any that w^alk disorderly, and will not be reproved. 

2. To pay to the stewards what they have received 
of their several classes in the week preceding. 

(4) There is only one condition previously requi- 
red of those who desire admission into these socie- 
ties, a desire to flee from the wrath to come, and to be 
saved from their sins. But wherever this is really 
fixed in the soul, it will be shewn by its fruits. It 
is therefore expected of all who continue therein, 
that they should continue to evidence their desire of 
salvation, 

First, By doing no harm, by avoiding evil of every 
kind, especially that which is most generally practi- 
sed : such as 

The taking of the name of God in vain : 

The profaning the day of the Lord, either by do- 
ing ordinary work therein, or by buying or selling. 

Drunkenness : or drinking spirituous liquors, un- 
less In cases of necessity : 

The buying and selling of 'men , nvomen and children, 
with an intention to enslave thcra-i 

lighting j quarrelling, brawling, brother going to 
law with brother; returning evil for evil; or railing 
for railing ; the using many words in buying and sel- 
ling: 

* Thisfiari refers to towns and cities, where the floor 
are generally numerous, and church expenses consid- 
erable. 



*9 

The bwjing or selling goods that have riot paid the 
duty : 

The giving or taking things on usury, i. e. unlaw- 
ful interest : 

Uncharitable or unprofitable conversation : particu- 
larly speaking evil of magistrates or of ministers : 

Doing to others as we would not they should do 
unto us : 

Doing what we know is not for the glorv of God: 
As 

The putting on of gold and costly apparel : 

The taking such diversions as cannot be used in the 
name of the Lord Jesus : 

The singing those songs, or reading those books, 
which do not tend to the knowledge or love of God : 

Softness, and needless self-indulgence : 

Laying up treasure upon earth : 

Borrowing without a probability of paying ; or 
taking up goods without a probability of paying for 
them. 

(5) It is expected of all who continue in these so- 
cieties, that they should continue to evidence their 
desire of salvation. 

Secondly, By doing Good, by being in every kind 
merciful after their power, as they have opportunity, 
doing good" of every possible son, and as far as is 
possible, to all men: 

To their bodies, of the ability which God giveth, 
by giving food to the hungry, by clothing the naked, 
by visiting or helping them that are sick, or in prison, 

To their souls, by instructing, reproving or ex- 
horting all we have any intercourse with ; trampling 
under foot that enthusiastic doctrine, that " we are 
not to do good, unless our hearts be free to it." 

By doing good, especially to them that are of the 
houshold of faith, or groaning so to be ; employing 
them preferably to others, buying one of another, 
helping each other Vi business : and so much the 
more, because the world will love its own and them 
onl#. E 



30 

By all possible diligence and frugality , that the gos- 
pel be not blamed. 

By running with patience the race which is set be-, 
fore them, denying themselves, and taking up their 
cross daily submitting to bear the reproach of Christ, 
to be as the filth and offscouring of the world ; and 
looking that men should say all manner, of evil of 
them falsely for the Lord's sake. 

(6) It is expected of all who desire to continue in 
these societies, that they should continue to evidence 
their desire of salvation : 

Thirdly, by attending, upon all the ordinances of 
God : Such are, 

The public worship of God : 

The ministry of the word, either read or expounded: 
The supper of the Lord ; 
Family and private prayer ; 
.Searching the scriptures, and 
Fasting or abstinence. 

(7) These are the general rules of our societies : 
all which we are taught of God to observe, even in his 
written word, which is the only rule, and the suffi- 
cient rule both of our faith and practice. And all 
these we know his spirit writes on truly awaken- 
ed hearts. If there be any among us who observe 
them not, who habitually break any of them, let it 
be known unto them who watch over that soul, as 
they who must give an account. We will admonish 
him of the error of his ways. We will bear with 
him for a season. But then, if he repent not, he 
hath no more place among us. We have delivered 
pur own souls. 

Section IL 
Of Class Meetings 

Quest. l.HOW may the leaders of classes be 
rendered more useful ? 

Answ. 1. Let each of them be diligently examin- 
•ad concerning his method of meeting a class. Let 



51 

this be done with all possible exactness, at least once 
a quarter. In order to this, take sufficient time. 

2. Let each leader carefully enquire how every 
soul in his class prospers : net only how each person 
observes the outward rules, but how he grows in the 
knowledge and love of Gcd. 

3. Let the leaders converse with those who have 
the charge of their circuits, frequently and freely. 

Quest. 2. Can any thing more be done in order to 
make the class-meetings lively and profitable ? 

jfn&w. 1. Change improper leaders. 

2. Let the leaders frequently meet each other's 
classes. 

S. Let -a- observe which lexers are the most use- 
ful: And let these meet the other classes as often as 
possible. 

4. See that all the leaders be not only men of sound 
judgment, but men truly devoted to God. 

Quest. 3. How shall we prevent improper persons 
from insinuating themselves into the society ? 

Ansvj. 1 . Give tickets to none until they are recom- 
mended by a leader^ with whom they have met at least 
six months on trial. 

2. Give notes to none but those who are recom- 
mended by one you know, or until they have met 
three or four times in a class. 

3. Read the rules to them the first time they meet. 
Quest. 4. How shall we be more exact in receiving 

and excluding members ? 

jinsw. The official minister or preacher shall, at 
every quarterly meeting, read the nam.es cf those 
that are received and excluded. 

Quest. 5. What shall we do with those members 
of society, who wilfully and repeatedly neglect to 
meet their class ? 

Answ. 1. Let the elder, deacon, or one of the 
preachers, visit them, whenever it is practicable, and 
explain to them the consequence if they continue to 
neglect, viz. Exclusion. 

2. If they do not amend, Let him who has the 



charge of the circuit exclude them, in the society; 
shewing- that they are laid aside for a breach of our 
rules of discipline, and not for immoral conduct. 

Section IIL 

Of the Band Societies. 

Two, three, or four, true believers, who have confidence 
in each other, form a Band, • Only it is to be. observ- 
ed, that in one of these Bands all must be men, or all 
%vomen j and all married, or all single, 

[Rules of the Band Societies*, drawn up Dec. 25, 1738.] 

THS design of oniv :r*ociki£ i 3 to obuj- that com- 
mand of God, Confess your faults one to another, and 
firay one for another, that ye may be healed: Jam, Yv 
16. 

To this end we agree, 

1 . To meet once a week, at the least. 

2. To come punctually at the hour appointed; 
without, some extraordinary reason prevents. 

3. To begin exactly at the hour with singing or 
prayer. 

4. To speak, each of us in order, freely and plain- 
ly the true state of our souls, with the faults we have 
committed in tempers* words, or actions, and the 
temptations we have felt since our last meeting. 

5. To end every meeting with prayer, suited to the 
state of each person present. 

6. To desire some person among us to speak his 
own state first, and then to ask the rest in order, as 
many and as searching questions as may be, concern- 
ing their state, sins, and temptations. 

Some of the questions proposed to every one be- 
fore he is admitted among us, may be to this effect : 

1 . Have you the forgiveness of your sins ? 

2. Have you peace with God, through our Lord 
Jesus Christ ? 

3. Have you the witness of God's Spirit with your 
spirit^ that you are a child of. God ? 



5S 

4. Is the love of God shed abroad in your heart ? 

5. Has no sin, inward or outward, dominion ovei 
you ? 

6. Do you desire to be told of your faults ? 

7. Do you desire to be told of all your faults, and 
that plain and home ? 

8. Do you desire, that every one of us should tell 
you, from time to time, whatsoever is in our heart 
concerning you ? 

9. Consider! Do you desire we should tell you 
whatsoever we think, whatsoever we fear, whatsoever 
we hear concerning you ? 

10. Do you desire that in doing this, we should 
come as close as possible, that we should cut to the 
quick, and search your heart to the bottom ? 

11. Is it your desire and design to be on this and 
all other occasions entirely open, so as to speak with* 
out disguise, and without reserve ? 

Any of the preceding questions may be asked as 
often as occasion requires : The four following at 
every meeting. 

1 . What known sins have you committed since our 
last meeting. 

2. What particular temptations have you met 
with ? 

3 . How were you delivered h 

4. What have you thought, said, dr done, of which 
you doubt whether it be sin or not ? 

Directions given to the Band-Societies^ December 
25th, 1744. 

YOU are supposed to have the Faith that overcom- 
eth the world: To you therefore it is not grievous, 

1. Carefully to abstain from doing evil : in par- 
ticular, 

*1. Neither' to buy nor sett any thing at all on the 
Lord's-day. 

2. To taste no spirituous liquor, no dram of any 
kind; unless prescribed by a physician. 

E3 



54 

3 . To be at a word both in buying and selling. 

4. Not to mention the fault of any behind his back? 
and to stop those short that do. 

5. To wear no needless ornaments, such as rings, 
ear-rings, necklaces, lace, mines. 

6. To use no needless self-indulgence. 

II. Zealously to maintain good works: in particular, 

1. To give alms of such things as you possess, and 
that according to your ability. 

2. To reprove those who sin in your sight, and 
that in love and meekness of wisdom. 

3. To be patterns of diligence and frugality r , of self- 
denial, and taking up the cress daily. 

III. Constantly to attend on all the ordinances of 
God : in particular, 

!. To be at church, and at the Lord's table, and 
at every public meeting of the bands, at every oppor- 
tunity. 

2. To use private prayer every day ; and family' 
prayer, if you are the head of a family. 

3. Frequently to read the scriptures^ and medi- 
tate thereon. And, 

4. To observe, as days of fasting or abstinence, all 
Fridays in the year. 

Section. IV. 

Of the firivilcges granted to serious Persons who arc 
not of our society. 

Quest. 1 . HOW often shall we permit those who 
are not of our society to meet in class or society ? 

Answ. At every other meeting of the society in 
every place, let no stranger be admitted. At other 
times they may ; but the same person not above twice 
or thrice. 

Quest. 2. How often shall we permit strangers to 
be present at our love-feasts ? 

Answ. Let them be admitted with the utmost cau- 
tion ; and the same person on no account above twice 
or thrice ; unless he become a member. 



Section V. 
Of Marriage. 

Quest. 1. DO we observe any evil which has pre 
vailed among our societies with respect to marriage. 

Answ. Many oi our members have married with 
unawakened persons. This has produced bad effects * 
they have been either hindered lor life, or have turn- 
ed back to perdition. 

Quest. 2. What can be done to discourage this ? 

Answ. 1. Let every preacher publicly enforce the 
apostle's caution, " Be ye not unequally yoked to- 
gether with unbelievers. " 2 Cor. vi. 14. 

2. Let him declare, whoever does this, will be put 
back on trial six months. 

3. When any such is put back on trial, let a suit- 
able exhortation be subjoined. 

4. Let all be exhorted to take no step in so weigh- 
ty a matter, without advising with the most serious 
of their brethren. 

Quest. 3. Ought any woman to marry without the 
consent of her parents ? 

Answ. In general she ought not. Yet there may 
be exceptions. For if, 1 . A woman believe it to be 
her duty to marry : If, 2. Her parents absolutely re- 
fuse to let her marry any christian : then she may, 
nay, ought to marry without their consent. Yet even 
then a Methodist preacher ought not to be married 
to her. 

We do not prohibit our people from marrying per- 
sons who are not of our society, provided, such per- 
sons have the form, and are seeking the power of god- 
liness ; but we are determined to discourage their 
marrying persons who do not come up to this de- 
scription. And even in a doubtful case; the member 
^hall be put back on trial. 



B6 

Section VI. 

Of Dress. 

Quest, SHOULD we insist on the rules concern- 
ing- dress ? 

Answ. By all means. This is no time to give any 
encouragement to superfluity of apparel. Therefore 
give no tickets to any, till they have left off super- 
fluous ornaments. In order to this, 1. Let every 
one who has the charge of a circuit, read the thoughts 
upon dress, at least once a year in every large society. 

2. In visiting the classes, be very mild, but very strict. 

3. Allow of no exempt case : Better one suffer than 
many. 4. Give no tickets to any that wear high 
heads, enormous bonnets, ruffles, or rings. 

Section VII. 

Of bringing to Trial, finding Guilty, and refiroving, 
suspending, or excluding disorderly Persons from 
Society and Church Privileges. 

Quest. HOW shall an accused member be brought 
to trial ? 

Answ. 1 . Before the society of which he is a mem- 
ber, or a select number of them, in the presence of a 
bishop, elder, deacon, or preacher, in the following 
manner : Let the accused and accuser be brought 
face to face ; but if this cannot be done, let the next 
best evidence be procured. If the accused person be 
found guilty by the decision of a majority of the mem- 
bers before whom he is brought to trial, and the crime 
be such as is expressly forbidden by the word of God, 
sufficient to exclude a person from the kingdom of 
grace and glory, let the minister or preacher who has 
the charge of the circuit, expel him. If the accused 
person evade a trial, by absenting himself after suffi- 
cient notice given him, and the circumstances of the 
accusation be strong and presumptive, let him be 
esteemed as guilty, and be accordingly excluded. 
Witnesses from without, shall not be rejected. 



1 

2. ] kind, im- 

I 

. i 
i 
- 

f-ult and pi op n. the pc 

offence, th< 

b. On 
a third offence, let the case 

or a select numb i ;n of 

i 

3. If a member of our church 
1 of endeavouring to so^v 

cur sod f, by inveighing against either ou; 

18 or discipline, such p i rig, shall 

v proved by the senior mi;.istcr or preach* 

;rcuit, and, il he aftej 
I he shall be e ietjr. 

4. Nevertheless, if in any of * ioned 

er or preacher differ in ji 

of the aca 
the t. LI, i ed by 

the mini iter or pn quarterly 

meei 

5. If there be a murmur or compla 

eluded person, in any- oi -tan- 

ces, that just 

' xt quarterly meeting j 

such as exempt themselves from ti i Bcient 

.f: is given them: and the majority < 
travelling and local preachers ; 

lers prese f ; the 

After Buch forms of ti LI and per- 

sons shall have no pi! 

ts in our church? without contrition; cv 
and proper tri 



58 

Section VIII. 

Of the Sale and Use of Spirituous Liquors* 

Quest. WHAT cli sections shall be given concern* 
ihg the sale and use of spirituous liquors ? 

Answ. If any member of our society retail or give 
spirituous liquors, and any thing disorderly be trans- 
acted under his roof on this account, the preacher who 
has the oversight of the circuit shall proceed against 
him as in the case of other immoralities ; and the 
person accused shall be cleared, censured, suspended 
or excluded according to his conduct, as on other 
charges of immorality. 



CHAP. III. 

Section I, 

. Of Christian Perfection. 

LET us strongly and explicitly exhort all believ- 
ers to go on to perfection. That we may all speak 
the same thing, we ask once for all, Shall we defend 
this perfection, or give it up ? We all agree to de- 
fend it, meaning thereby (as we did from the begin- 
ning) salvation from all sin, properly so called, by the 
love of God and man filling our heart. Some say 
u This cannot be attained till we have been refined 
by the fire of purgatory." Others, u Nay it will be 
attained as soon as the soul and the body part. " But 
others say, " It may be attained before we die : a mo- 
ment after is too late." Is it so, or notS We are all 
agreed, we may be saved from ail sin before death, 
i. e. from all sinful tempers and desires. The sub- 
stance -then is settled. But as to the circumstances, 
is the change gradual or instantaneous ? It is both 
the one and the other. " But should we in preach- 
ing insist both on one and the other ?" Certainly we 



59 

should insist on the gradual change ; and that earnest 
ly and continually. And are there not reasons why 
we should insist on the instantaneous change ? If there 
be such a blessed change before death, should we not 
encourage all believers to expect it ? And the rather, 
because constant experience shews, the more earnest- 
ly they expect this, the mere swiftly and steadily does 
the gradual work of God go on in their souls; the 
more careful are they to grow in grace , the more 
zealous of good works, and the more punctual in their 
attendance on all the ordinances of God : whereas 
just the contrary effects are observed, whenever this 
expectation ceases. They are saved by hope, by this 
hope of a total change, with a gradually increasing 
salvation. Destroy this hope, and that salvation stands 
still, or rather decreases daily Therefore, who- 
ever would advance the gradual change in believers, 
should strongly insist on the instantaneous. 

Section II. 

Against Antinomianism. 

Quest. 1 . WHAT can be done to guard against 
Antinomianism ? 

Ansiv. 1. Let all the preachers carefully read over 
Mr. Wesley's and Mr. Fletcher's tracts. 2. Let 
them frequently and explicitly preach the truth, but 
not in a controversial way. And let them take care 
to do it in love and gentleness : Not in bitterness, re- 
turning railing for railing. 3. Answer all the objec- 
tions of our people as occasion offers : But take care 
to do it in a christian temper. 

Quest. 2. Wherein lies our danger of it ? 

Answ. 1 . With regard to man's faithfulness, our 
Lord himself hath taught us to use the expression : 
therefore we ought never to be ashamed of it. We 
ought steadily to assert upon his authority, that if a 
man is not faithful in the unrighteous mammon, God 
frill not eive him the true riches. 



60 

With regard to working for life, which our Lord 
expressly commands us to do. Labour, (er gazes the) 
literally, work for the meat that endureth to everlasting 
life. And in fact, every, believer, till he comes to 
glory, works for, as well as from life. 

3. We have received it as a maxim, that " A man 
is to do nothing in order to justification ;" Nothing 
can be more false. Whoever desires to find favour 
with God, should cease from evil, and learn to do well 
— So God himself teacheth by the prophet Isaiah. 
Whoever repents should do works meet for repent- 
ance. And if this is not in order to find favour, what 
does he do them for ? 

Once more review the whole affair. , 

1 . Who of us is now accepted of God ? 

He that now believes in Christ with a loving obe- 
dient heart. 

2. But who among those that never heard of Christ ? 
He that according to the light he has, feareth God 

and worketh righteousness. 

3. Is this the same with, He that is sincere ? 
Nearly, if not quite. 

4. Is not this salvation by works ? 
Not by the merit of works, but by works as a con- 
dition. 

5. The grand objection to one of the preceding 
propositions, is drawn from matter of fact. God does 
in fact justify those who by their own confession nei- 
ther feared God nor wrought righteousness. Is this 
any exception to the general rule ? 

It is a doubt whether God makes any exception at 
all. But how are we sure that the person in question 
never did fear God, and work righteousness ? 

His own thinking so is no proof. For we know 
how all that are convinced of sin, undervalue them- 
selves in every respect. 

6. Does not talking without proper caution of a. 
justified or sanctified state, tend to mislead men ? 
Almost naturally leading them to trust in what was 
done in one moment \ Whereas we are every mo- 






61 

ment pleasing or displeasing God, according to 
works ; according to the whole of our present inward 
tempers, and outward behaviour. 

Section III. 

Scripture Doctrine of Predestination, Election, 
and Reprobation. 

I . THE scripture saith, * God hath chosen us m 
Christ, before the foundation of the world, that we should 
be holy , and without blame before him in love. And St. 
Peter calls the saints, t elect according to the fore- 
knowledge o/God the Father, through ' sane tif cation of 
the sfdrit unto obedience. And St. Paul saith unto 
them, \ God hath from the beginning chosen you to sal- 
vation, through sa?ictifcation of the Spirit, and belief of 
the truth ; whereunto he hath called you by our gospel, 
to the obtaining of the glory oj cur Lord Jesus Christ. 

2. From all these places of scripture it is plain, 
that God hath chosen some to life and glory before 
or from the foundation of the world. And the wis- 
dom of all christians is, to labour that their judg- 
ments may be informed herein, according to the 
scripture. And to that end, let us consider the man- 
ner of God's speaking to the sons of men. 

3. God saith to Abraham, Rom. far. 17. As it is 
written, I have made thee a father of many nations, be- 

fore him whom he believed, even God who quickeneth the 
dead andcalleth things that are not as though they were. 
Observe, God speaks then, at that present time, to 
Abraham saying, I have made thee a father of nmnij na- 
tions, notwithstanding Abraham was not at that time 
the father of one child, but Ishmael. How then must 
we understand, 1 have made thee a father of many na- 
tions ? 

4. The apostle tells us plainly, it was so Before 
God, who calleth things that are not as though they were. 

*Ephes. i. *. f i Pet. i. % % % ThesM. IS- 1 
F 



And so he calleth Abraham, the father of many ftt&wns, 
though he was not as yet the father even of Isaac, in 
whom his seed was to be called. 

5 . God useth the same manner of speaking when 
he calleth Christ, * The Lamb slain from the founda- 
tion of the world ; although indeed he w r as not slain for 
some thousand years after. Hence therefore we may 
easily understand what he speaketh of electing us from 
the foundation of the world. 

6. God calleth Abraham, a father of many nations, 
though not so at that time. He calleth Christ the 
Lamb slain from the foundation of the world, though 
not slain till he was a man in the flesh. Even so he 
calleth men Elected from the foundation of the world, 
though net elected till they were men in the flesh. 
Yet it is all so before God, who knowing all things from 
eternity, calleth things that are?iot as though they were,, 

7 . By all which it is clear, that as Christ was called 
The Lamb slain from the foundation of the world, and 
yet not slain till some thousand years after, till the day 
of his death, so also men are called elect from the four:- 
datio?i of the world, and yet not elected perhaps till 
some thousand years after, till the day of their con- 
version to God. 

8. And indeed this is plain, without going farther, 
from those very words ot St. Peter, Elect according 
to the fore-knowledge of 'God, "through sanctif cation of 
the Spirit unto obedience. For, 

If the Elect are chosen through sanctification of the 
Spirit, then they were, not chosen before they were 
sanctified by the Spirit. But they were not sancti- 
fied by the Spirit before they had a being. It is plain 
then neither were they chosen from the foundation of 
the world. But God calleth things that are not as 
though they were. 

9. This is also plain from those words of St. Paul, 
God, hath from the beginning chosen you to salvation* 
through sanctification of the Spirit, and belief of the 
truth. Now, 



Rev. xiii. 8. 



If the saints arc chosen to salvatj wigh b< 

lieving of the truth, and were called to believe that 
truth by hearing of the gospel, then they were not 
chosen before they believed the truth, and before they 
heard the gospel, whereby they were called to be- 
lieve. But they were chosen through belief of the 
truth, and called to believe it by the gospel. There- 
fore they were not chosen before they believed; 
much less before they had a being, any more than 
Christ was slain before he had a being. So plain is it 
that they were not elected, till they believed ; although 
God callcth things that, are not as though they were. 

10.Again,how plain is it where St. Paul saith, that they 
whom* God did predestinate, according to the counsel 
of his own will) to be to the praise of his oven glory, were 
such as did first trust in Christ ? And in the very next 
verse he saith, that they trusted in Christ after they 
heard the word of truth, not before. But they did not 
hear the word before they were born. Therefore it 
is plain, the act of electing is in time, though known cf 
God before ; who, according to his knowledge, often 
speaketh of the things which are not as though they 
were. And thus is the great stumbling-book about 
election taken away, that men may make their calling 
and election sure. 

1 1 . The scripture tells as plainly what predestina- 
tion is ; it is God's lore -appointing obedient believers 
to salvation, not without, but according to his fore -know- 
ledge of all their works from the foundation of the 
world. And so likewise he predestinates or fore-ap- 
points all disobedient unbelievers to damnation, not 
without, but according to his foreknowledge of all their 
works from the foundation of the world. 

12. We may consider this a little farther. God ? 
from the foundation of the world, fore-knew all men's 
believing or not believing. And according to this his 
fore -knowledge, he chose or elected all obedient be- 
lievers, as such, to salvation, and refused or reprobated 

' ' ,j ■ - ' — ' — — — ■— — ■■ ■ — ■ " ■ " -- ■ • " •■■>». 

+ JEfi}c*;i, 11, 12. 



64 

all disobedient unbelievers, as such, to damnation- 
Thus the scriptures teach us to consider election and 
reprobation, according to the fore -knowledge of God 
from the foundation of the world. - 

13. But here some may object, that I hold our faith 
and obedience to be the cause of God's electing us to 
glory. 

I answer, I do hold, that faith in Christ producing 
obedience to him is a cause without which God elect- 
ed none to glory : for we never read of God's electing 
to glory, any who lived and died a disobedient unbe- 
liever. But I do not hold, that it is the cause for 
which he elects any : the contrary of this is easily 
shewn thus : 

Suppose my obedience is a cause of my election to 
.salvation, What is the cause of my obedience? 

Answer. My love to Christ. 

But what is the cause of my love to Christ ? 

Answer. My faith in Christ. 

But what is ths cause of my faith in Christ ? 

Answer The preaching of the gospel of Christ. 

But what is the cause of the preaching of the gos- 
pel to us ? 

Answer Christ dying for us. 

But what is the cause of Christ dying for us ? 

Answer God's great love of pity wherewith he 
loved us, even when we were dead in trespasses and 
sins. 

14. Thus all men may see that I do not hold, God 
chose any man to life and salvation for any good which 
he had done, or for any which was in him, before he 
put it there. And this I shall now shew more at 
large from the oracles of God. 

1 . God's great love of pity wherewith he loved the 
sons of men, even while they were dead in trespasses 
and sins, w T as the cause of his sending his son to die for 
ihem ; as appears from the following Scriptures : 
*God so loved the world, that he gave his only begotten 

* John iii. 16. 



t e end that all who believe in lam, should not 
perish but have everlasting life — For *whcn we were 
yet without strength^ in due time Christ died for the un- 
godly. And God commendeth his love to us, in tha* 
while we were yet sinner s, Christ died for us. 

2. Christ's dying for our sins is the cause of the 
gospel's being preached to us, as appears from those 
scriptures, t Jesus came and spake unto them, saying, 
All [lower is give?i unto me in heaven and in earth. Go 
ye therefore and teach all nations. §Go ye into all the 
world, and fir each the gospel to every creature. 

3. The gospel's being preached to sinners is the 
cause of their believing, as appears from those scrip- 
tures, \\How shall they call on him in whom they have not 
believed ? And how shall they believe in him of whom they 
have not heard? And how shall they hear without a 
preacher? So then faith cometh by hearing, and hearing 
by the word of God; 

4. Men's believing is the cause of their justifica- 
tion, as appears from these scriptures, %£yhim all 
that believe are justified from all things. ** He is the 
justifier qfdll that believe in Jesus. Therefore we con- 
clude that a man is justified by faith, without the deeds of 
the law. |t Abraham believed Gotland it was imputed 
to him fir righteousness. .Vow it was not written for 
his sake alone, that it was imputed to him; but for lis al- 
so to whom it shall be imputed, if we believe on him that 
rahed up Jesus from the dead; nvho was delivered for 
Gur QjfenceS) and rose again for our justification. 

5. Our knowing ourselves justified by faith is the 
cause of our love to Christ, as appears from these 
scriptures, ^Herein is love, not that we loved God, but 
that he loved us, and sent his Son to be the firofiitiatiui 

for cur sins. |!j| IVe love him because he first loved us. 

6. Our love to Christ is the cause of our obeying 

*Ro?r?. v. S^e. -\Matt. xxviii. 18. §Mzr£xvi. 15. 
\\Rom: x. 1 5, &c. %Acts xiii. 39. **Rom. iii. 26,Zs?e. 
ytRom.iv.3. 23,&c. £§! Johniv. 10. ||(jl John iv. 19, 
F2 



06 

him, as appears from those scriptures, *Ifye love me, 
keep my commandments. He that hath my coihmand- 
ments, and keepeth them, he it is that loveth me. And, 
If any man love me he will keep my words. jFor this 
is the love o/God, that we keep his commandments. 

7. Our obeying Christ is the cause of his giving us 
eternal life, as appears from those scriptures, §Not 
every one that with unto me, Lord, Lord, shall enter 
into the kingdom of heaven; but he that doeth the 
will of my Father which is in heaven. \\Blessed are 
they that do his commandments, that they may have a 
right to the tree of life, and may enter in through the 
gates into the city. And 11 Christ being made perfect 
through sufferings, he became the author of eternal sal- 
vation to all that obey him. 

1 5 . This may be more briefly expressed thus : 

1 . God's love was the cause of his sending his Son 
to die for sinners. 

2. Christ's dying for sinners is the cause of the gos- 
pel's being preached. 

3. The prea.ching of the gospel is the cause, or 
means, of our believing. 

4. Our believing is the cause, or condition, of our 
justification. 

5. The knowing ourselves justified through his 
blood, is the cause of our love to Christ. 

6. Our love to Christ is the cause of our obedience 
to him. 

7. Our obedience to Christ is the cause of his be- 
coming the author of eternal salvation to us. 

16. These following things therefore ought well to 
be considered by all that fear God. 

1 . There was a necessity of God's love in sending 
his Son to die for us, without which he had not come 
to die. 

2. There was a necessity of Christ's love in dying 

*Johnxiv. 15,21, &c fl Johnw. 3. §Mztt.vii. 21, 
\\Rev. xxii, 14. %Heb.\.9. 



G7 

for us, without which the gospel could not hare bee 
preached. 

3. There was a necessity of the gospel's be 
preached, without which there could have been no 
believing. 

4. There is a necessity of our believing the gospel 
without which we cannot be justified. 

5. There is a necessity of our being justified by 
faith in the blood of Christ, without which we cannot 
come to know that he loved us, end ivashed ua from 

- una in his oitm blood. 

6. There is a necessity of knowing his love, who 
first loved us, without which we cannot love him again- 

7. There is a necessity of our loving him, without 
which we cannot keep his commandments. 

8. There is a necessity of our keeping his com- 
raandments, without which we cannot enter into eter- 
nal life. 

By all of which we see, that there is as great a ne- 
cessity of our keeping the commandments of God, as 
there was of God's sending his Son into the world, or 
of Christ's dying for our sins. 

17. But for whose sins did Christ die ? Did he die 
for all men, or but for some ? 

To this also, I shall answer by the scriptures, shew- 
ing, 1. The testimony of all the prophets. 2. Of 
the angel of God. 3. Of Christ himself. And 4, 
Of his apostles. 

First, the prophet Isaiah saith thus,* " Surely he 
hath borne our griefs, and carried our sorrows: yet 
did we esteem him stricken, smitten of God and af- 
flicted. But he was wounded for our transgressions, 
he was bruised for our iniquities, the chastisement 
of our peace was upon him, and with his stripes we 
arc healed. All we like sheep have gone astray : we 
have turned every one to his own way ; ?xnd the Lord 
hath laid on him the iniquities of us all. 9 ' Thus Isaiah 
sheweth plainly, that the iniquities of ail those who 
went astray, where laid upon Christ. And to him 

* Isaiah iii. 4, 5, 6. 



68 

die testimony of ail the other prophets agreetti : 
* 4 >To him give all the prophets witness, that through 
his name whosoever believeth in him shall receive 
remission of sins." — The same saith that great pro- 
phet, John the Baptist, who t " came to bear wit- 
ness of the light, that all men through it might, 
believe." 

And again, § "Behold, saith he, the Lamb of God, 
that taketh away the sins of the world." Thus have 
all the prophets with one consent, testified that God 
laid ufion Christ the iniquities of all that were gone 
astray ; that he is the Lamb of God which taketh away 
the sins of the world ; that all men through him may 
believe ; and that through his name, whosoever be- 
lieveth in him, shall receive remission of sins. 

Secondly, The angel of God testifieth the same 
thing, saying, [j"Fear not; for I bring you glad ti- 
dings of great joy, which shall be to all people," which 
was, that there was born unto them a Saviour, even 
Christ the Lord. By this also it appear^, that Christ 
died for all men. For else it could not have been 
glad tidings of great joy to all people ; but rather 
sad tidings to all those for whom he died not. 

Thirdly, We come now 1k) the words of Christ 
himself, who knew his own business better than any 
man else ; and therefore if his testimony agree with 
these, we must needs be convinced that they are 
true. Now he speaks thus, If" As Moses lifted up 
the serpent in the wilderness, even so must the Son 
of Man be lifted up, that whosoever believeth in him 
should not perish, but have everlasting life. For God 
S3 loved the world, that he gave his only begotten 
Son, that whosoever believeth in him should not per- 
ish but have everlasting life. For God sent not his 
son to condemn the world, but that the world through 
him might be saved." Thus we see the words of 
Christ agree with the words of the prophets ; there- 
fore it must needs be owned that Christ died for all. 
* Actts x. 43. \John i. 7. § Ibid. ver. 29. || Luke 

h\10.~ «T John iii 14. &c. 



69 

fourthly, And now we will hear what the apostles 
say concerning this thing. * The love of Christ, saith 
the Apostle Paul, constraineth us, because we thus 
judge, that if one died J "or all, then were all dead ; and 
that he died for all, that they which live should not 
henceforth live unto themselves, but unto him that died 
for them ) and rose again. And to Timothy he saith, 
t There is one God, and one Mediator between God 
and men, the man Christ Jesus, who gave himself a ran- 
som fir all, to be testified in due time. Again he saith 
to Titus, §' The grace of God, which bringcth salvation, 
to all men, hath afifieared. And yet again to the He- 
brews, || That he, by the grace of God, tasted death for 
every man. And to this agreeth St. John, witnessing, 
«! " He is the propitiation for our sins ; and not for 
ours only, but also for the sins of the whole wo rid. "And 
again, speaking of himself and the rest of the apostles, 
he saith ** " We have seen and do testify, that the 
Father sent the son to be the Saviour of the world/ 5 
Thus we have the Testimony of all the prophets, of 
the angels of God, of Christ himself, and of his ho- 
ly apostles, all agreeing together in one, to prove that 
Christ died for all mankind. 

18. What then can they, who deny this, say ? 
Why they commonly say, All men in these scrip- 
tures, does not mean all men, but only the elect ; that 
every man here does not mean every man, but only 
every one of the elect; that the world does not mean 
the whole world, but only the world of believers; and 
that the whole world in St. John's words, does not 
mean the whole world, but only the whole world of 
the elect. 

19. To this shameless, senseless evasion, I answer 
thus : 

If the scripture no where speaks of a world of be- 
lievers or elect then we have no ground, reason, pre- 
tence or excuse for saying, Christ died only for a 

*Cor. v. 14, &c, j 1 Tim. ii. 5, 6. § Tit. ii. 1 1. 
r~b K ii, 9. f 1 John ii. 2. **1 Johniv. 14.. 



TO 

World of believers or elect. Bat the scripture no 
where speaks of surh a world. Therefore we have 
no ground or pretence for speaking thus. 

Nay, the scripture is so far from calling believers 
or elected persons, the world, that they are every 
where in scripture plainly and expressly distinguish- 
ed from the world. * u If ye were of the world, saith 
Christ, the world would love its own ; but because I 
have chosen you out of the world, therefore the world 
hateth you." 

20. But let the scripture itself speak, what world 
Christ died for. t"When we were yet without 
strength, Christ died for the ungodly. While we 
were yet sinners Christ died for us. When we were 
enemies, we were reconciled to God by the death of 
his Son." From all which we may clearly see, that 
Christ died for the world of the ungodly, for the 
world of sinners, for the world of his enemies, the 
just one for the world of the unjust. But the elect, 
as elect, are not unjust. Therefore he died not for 
the elect, as elect ; but even for that world St. John 
speaks of, V* her* he suys> " The whole world lieth in 
wickedness." 

21. If it be said, " The elect were sinners once as 
well as others :" I answer, true ; but not as they are 
elect in Christ, but as they were out of Christ, with- 
out hope and without God in the world. Therefore 
to say that Christ died for the elect, as elect, is abso- 
lute nonsense and confusion. 

22. To put this matter out of doubt, I would com- 
mend these following considerations to all sober- 
minded men. 

1 . The scripture saith, " Christ came to seek and 
to save that which was lost." 

But the elect, as elect, were not lost. 

Therefore Christ died not for the elect, as, or be- 
cause they were elect ; for that had been to seek and 
save what was found and saved before. 

* Johny^v. 29. t &om. v. 6. — 40. 



71 

The scripture saith Christ died for the unjust; 

But the elect, as such, are not unjust. 

Therefore Christ died not for the elect, as elect ; 
for that had been to justify them who were just be- 
fore . 

3. The scripture saith, "lie came to preach de- 
liverance to the captives. " 

But the elect, as elect, are not captives, for Christ 
hath set them free. 

Therefore he died not for the elect, as elect ; for 
that had been to set them at liberty who were at liber- 
ty before. 

4. The scripture saith, " He quickened them who 
were dead in trespasses and in sins, such as were 
without Christ, aliens from the commonwealth of Is- 
rael, and strangers to the covenant of promise, with- 
out hope and without God in the world." 

But the elect, as such, are not dead in trespasses 
and sins, but alive unto God. Neither are they with- 
out Christ, for they are chosen in him ; nor are they 
aliens from the commonwealth of Israel, and strangers 
to the covenant of promise. But they are fellow-cit- 
izens with the saints, and of the houshold of God. 

Therefore Christ died not for the elect, as, or be- 
cause they were elect. For that had been to quick- 
en them that were alive before, and to bring them 
into covenant, who were in covenant before. And 
thus, by these men's account, our Lord lost his labour 
of love, and accomplished a solemn nothing. 

13. Thus having shewn the grievous folly of those 
who say, thctt Christ died for none but the elect, I 
shall now prove by undeniable reasons that he died 
for all mankind. 

Reason 1. Because all the prophets, the angel of 
God, Christ himself, and his holy apostles with one 
consent affirm it. 

Reascrn 2. Because there is not one scripture from 
the beginning of Genesis to theejndofthe Revela 
tioft, that denies it, either negatively, by saying that 



he did not die for all ; or affirmatively, 'by saying that 
he died but for some. 

Reason 3. Because he himself commanded, that the 
gospel should be preached to every creature. 

Reason 4. Because he calleth all men, every where 
to repent. 

Reason 5. Because those who perish are damned 
for not believing in the name of the only begotten Son 
of God. Therefore he must have died for them. 
Else they would be damned for not believing a lie. 

Reason 6. Because they which are damned might 
have been saved. For thus saith the word of God,* 
* They received not the love of the truth that they 
might be saved. Therefore God shall send them 
strong delusions, to believe a lie, that they may be 
damned." 

Reason 7. Because some deny the Lord that bought 
them, and bring upon themselves swift destruction. 
.But they could not deny the Lord that bought them, 
if he had not bought them at all. 

24. I shall now briefly sheAv the dreadful absurdi- 
ties that follow from saying Christ died only for the 
elect. 

1 . If Christ died not for- all, then unbelief is no sin 
in them that finally perish; seeing there is- not any 
thing for those men to believe unto salvation, for 
whom Christ died not. 

2. If Christ died not for all, then it would be a sin 
In the greatest part of mankind to believe he died for 
them ; seeing it would be to believe a lie. 

3. If Christ died not for those that are damned, then 
they are not damned for unbelief. Otherwise, you 
say that they are damned for not believing a lie. 

4. If Christ died not for < ail, then those who obey 
Christ, by going and preaching the gospel to ever; 
creature, as glad tidings of grace and peace, of great 
joy to all people, do sin thereby, in that they go to 
most people with a lie in their mouth. 



*2 The 8. ii. 10, 






73 

5. It Christ died not for all men, then God is 

in earnest, in calling all men every where to repent ; 
for what good could repentance do those, for whom 
Christ died not ? 

6. If Christ died not for all, then why does he say 
he is not willing any should perish ? Surely he is wil- 
ling, yea, resolved that most men should perish ; else 
he would have died for them also. 

7. How shall God judge the world by the man 
Christ Jesus, if Christ did not die for the world T Or 
how shall he judge them according to the gospel, 
when there was never any gospel or mercy for them 3 

25 . But, say some, " If Christ died for all, why 
are not all saved I" 

I answer, Because they believe not in the name of 
the only begotten son of God. Because God called 
and they refused to answer; he stretched out his 
hand, and they regarded not; he counselled them, 
but they would none of his counsels ; he reproved 
them, but they set at nought alj his reproofs ; they 
followed after lying vanities, and forsook their own 
mercies ; they denied the Lord that bought them, 
and so brought upon themselves swift destruction ; 
and because they received not the love of the truth, 
that they might be saved ; therefore (if you would 
know wherefore) God gave them up to believe a lie, 
and to be damned. How often, saith our Lord, would 
I have gathered you together, and ye would not. Ye 
would not. Here is the plain reason why all men ai e 
not saved. For God promiseth no man salvation, 
whether he will or no ; but leaveth them to everlast- 
ing destruction, who will not believe and obey the 
gospel. 

26. "O then you are an Arminian ! You are a 
free-wilier. You hold free-will in man i" 

I hold nothing but what the scripture saith ; and 
that you should give me leave to hold. I do not hold 
that any man has any will or power of himself to do 

G 



U 

any thing that is good ; but by the grace of God we 
may do all things. I have already shewn, he hath 
given Christ for all men. And he who spared not 
his own Son, but delivered him up for us all, how shall 
he not with him freely give us all things ? And what 
man knoweth not, that if he make use of all the will 
and power God hath given him, God will double his 
talent and give him more ? If any, therefore, desire 
to have more, let him faithfully improve what he has. 
Likewise what man is he, who doth not know that he 
is not condemned for not doing what he could not do, 
but for leaving undone what he could have done if he 
would. Let any man deny it if he can. 

27. " What then, may all men be saved if they will ?." 

Before I answer this question directly, I shall shew 
that those who ask it are themselves compelled to 
grant as much freedom of will, as we desire to plead 
for. 

For, h The Assembly of Divines, in their Con- 
fession of Faith, c. # 9. do expressly say, " God hath 
endowed the will of man with that natural liberty that 
it is neither forced, nor by any absolute necessity de- 
termined to do good or evil. 33 2. Mr. Baxter, in the 
preface of his call to the unconverted, says, "That 
Calvin, as well as Arminius, held free-will, and that 
no man of brains denieth, that man hath a will that is 
naturally free ; it is free from violence, it is a self-de- 
termining principle. 33 Sure, here is as much said for 
free-will, as any man need to sav, and perhaps more, 
For, 

The difference between us, is this. They sav, 
" Man hath a will which is naturally free. 33 We 
say, " Man hath this freedom of will, not naturally, 
but by grace. 3 ' 

We believe, that m the moment Adam fell, he had 
no freedom of will left ; but that God, when of his 
own free grace he gave the promise of a Saviour to 
him and his posterity, graciously restored to man- 
kind a liberty and power to accept of proffered sal- 
vation. And ia all this man's boasting is excluded ; 



the whole of that which is good in him, even from 
the first moment of his fall, being of grace and not of 
nature. And now we come directly to the question^ 
Whether all men may be saved if they will ? 

28. To those who have considered what has been 
premised; I answer, 1. What should hinder them, 
if they be willing? For, 2. God is not willing that 
any should perish; yea, 3. He is willing that all 
men should be saved. And Christ is willing ; for 
he " came not to judge the world, but to save the 
world/*' And how did he weep over Jerusalem ? 
How often would he have gathered them together, 
even as a hen gathereth her chickens under her wings, 
but they would not, And no v what hinders men's 
salvation but that same, They would not ? 

29. They would not; they will not come at 
Christ's call, and hearken to his reproof, and wait for 
his counsels, and receive power from on high to live 
to him who died for them, walking in all his com- 
mandments and ordinances blameless, and following 
him whithersoever he goeth. This way is so nar* 
row thi.t few care to walk therein ; and therefore 
they are not saved, even because they reject the coun- 
sel of God against themselves. They choose death ; 
therefore they perish everlastingly. 

Section IV. 

SERIOUS THOUGHTS 

On the Infallible, unconditional Perseverance of all 
that have once experienced Faith in Christ. 

1 . MANY large volumes have already been pub- 
lished on this important subject. But the very length 
of them makes them hard to be understood, or even 
purchased by common readers. A short plain treatise 
on this head, is what serious men have long desired, 
and what is here offered to those whom God has en- 
dowed with love and meekness of wisdom. 

2. By the Saints I understand, those who are holy 



76 

or righteous in the judgment of God himself: those 
who are endowed with the faith that purines the hearty 
that produces a good conscience : those who are 
grafted into the good olive-tree, the spiritual, invisi- 
ble church : those who are branches of the true vine, 
of whom Christ says, " I am the vine, ye are the 
branches :" those who so effectually know Christ, as 
by that knowledge to have escaped the pollutions of 
the world : those who see the light of the glory of 
God in the face of Jesus Christ, and who have been 
made partakers of the Holy Ghost, of the witness and 
the fruits of the Spirit : those who live by faith in the 
Son of God : those who are sanctified by the blood of 
the covenant : those to whom all, or any of these 
characters belong, I mean by the term Saints. 

3. Can any of these fall away ? By falling atvay we 
mean, not Mrely falling into sin. This, it is granted 
they may. But can they fall totally ? Can any of these 
so fall from God, as to perish everlastingly ? 

4. I am sensible either side of the question is at- 
tended with great difficulties ; such as reason alone 
could never remove. Therefore to the law and to 
the testimony. Let the living oracles decide : and if 
they speak for us, we neither seek nor want any fur- 
ther witness. 

5. On this authority, I believe a saint may fall 
away : that one who is holy or righteous in the judg- 
ment of God himself, may nevertheless so fall from 
God as to perish everlastingly. 

I. For thus saith the Lord : * " When the righte- 
ous turneth away from his righteousness, and com- 
mitteth iniquity : in his trespass that he hath tres- 
passed, and in his sin that he hath sinned, in them 
shall he die." 

That this is to be understood of eternal death ap- 
pears from the 26th verse : 

" When a righteous man turneth away from his 
righteousness) and committeth iniquity, and dieth ix\ 

*Ezek< xviii. 24, 



them ; (here is temporal death) for his iniquity thai 
he hath done he shall die :" (here is death eternal.) 

It appear* further from the whole scope of the 
chapter, which is to prove, * " The soul that sinneth, 
it shall die. " 

If you say," the soul here means the body," I an- 
swer, that will die whether you sin or no. 

6. Again, thus saith the Lord, f " When I shall 
say to the righteous that he shall surely live, if he 
trust to his own righteousness (yea, or to that pro- 
mise as absolute and unconditional) and committeth 
iniquity, all his righteousness shall not be remember- 
ed,but lor the iniquity that he hath committed he shall 
die." 

Again, § " When the righteous turncth from his 
righteousness and committeth iniquity, he shall even 
die thereby." 

Therefore one who is holy and righteous in the 
judgment of God himself, may yet so fall as to perish 
everlastingly. 

6. u But how is this consistent with what God de- 
clareth elsewhere ?" || " If his children forsake my 
law, and walk not in my judgments — I will visit 
their, offences with the rod, and their sin with scour- 
ges. Nevertheless, my loving kindness will I not 
utterly take from him, nor suffer my truth to fail. 
My covenant will I not break, nor alter the thing 
that is gone out of my lips : I have sworn once by 
my holiness that I will not fail David." 

I answer there is no manner of inconsistency be- 
tween one declaration and the other. The prophet 
declares the judgment of God, against every righte- 
ous man who falls from his righteousness. The 
Psalmist declares, 1 " The old loving kindnesses 
which God sware unto David in his truth. I have 
found, saith he, David my servant ; with my holy oil 

* Ezek. xviii.x;.4. \c. xxxiii. v. 13. § x». 18, 

|| Psalm lxxxix. 30, 34. *[ v. 20, 21, 29, 

G2 



have 1 anointed him. My hand shall hold him fast* 
and my arm shall strengthen him. — His seed^lso 
will I make to endure forever, and his throne as the 
days of heaven." It follows, * " But if his children 
Forsake my law, and walk not in my judgments — 
nevertheless my loving kindness will I not utterly 
take from him, nor suffer my truth to fail. My cov- 
enant will I not break. I will not fail David, Hi3 
seed shall endure for ever, and his throne as the sun 
before me." 

May not every man see that the covenant here spo- 
ken of, relates wholly to David and his seed or chil- 
dren ? Where then is the inconsistency between the 
most absolute promise made to a particular family, 
and that solemn account which God has here given of 
his way of dealing with mankind ? 

Besides, the very covenant mentioned in these 
words is not absolute, but conditional. The condi- 
tion of repentance in case of forsaking God's law was 
implied, though not expressed. And so strongly im- 
plied, that this condition failing, not being performed, 
God did dlso fail David. He did alter the thing that 
had gone out of his li/is, and yet without any impeach- 
ment of his truth. He f " abhorred and forsook his 
anointed," the seed of David, whose throne, if they 
had repented, should have been as the days of heaven. 
He did § " break the covenant of his servant,., and 
cast his crown to the ground." So vainly are these 
words of the Psalmist brought to contradictjhe plain 
full testimony of the Prophet. 

8. Nor is there any contradiction between this tes- 
timony of God, by Ezekiel, and those words whicbf 
he spoke by Jeremiah : " I have loved thee with an 
everlasting love ; therefore with loving kindness have 
I drawn thee." For do these words assert, that no 
righteous man ever did turn from his righteousness? 
No such thing. They do not touch the question^ but 

* Psalm Ixxxix.x*. 30, ifc. 
t Psalm Ixxxix. 38, §v. 44, 



79 

simply declare God's love to the Jewish church. To 
see this in the clearest light, you need only read over 
the whole sentence. * " At the same time, saith the 
Lord, I will be the God of all the families of Israel, 
and they shall be my people. Thus saith the Lord, 
the people which were lcit of the sword, found grace 
in the wilderness, even Israel, when I caused him to 
rest." " The Lord hath appeared of old unto me, 
saith the prophet speaking in the person of Israel, say- 
ing, I have loved thee with an everlasting iGve, there- 
fore with loving kindness have I drawn thee. Again 
I will build thee, and thou shalt be built, O virgin of 
Israel. " 

Suffer me here to observe once for all, a fallacy 
which is constantly used by almost all writers on this 
point. They perpetually beg the question by apply- 
ing to particular persons, assertions, or prophecies, 
which relate only to the church in general : and some 
of them only to the Jewish church and nation, as dis- 
tinguished from all other people. 

If you say, " But it was particularly revealed to 
?ne\ that God hath loved me with an everlasting love :" 
I answer, suppose it was, ( which might bear a dis- 
pute) it proves no more, at most, than that you in par- 
ticular shall persevere: but does not affect the gene - 
rai question, Whether others shall or shall not ? 

II. 9. Secondly, One who is endued with the faith 
that purifies the heart, JLhat produces a good con- 
science, may nevertheless so fall from God as to 
perish everlastingly. 

For thus saith the inspired apostle, t " War a good 
warfare, holding faith and a good conscience, which 
some having put away, concerning faith have made 
shipwreck. 

Observe, 1 . These men (such as Hymeneus and 
Alexander) had once the faith that purines the heart, 
that produces a good conscience. This they once 
had, or they could not have/m£ it away. 

* Jer, xxxi. 1, 2, 3,4. t i Tim. i. 18. 19 



I 



go 

Observe, 2. They made shiliwreck of the faith^ 
which necessarily implies the total and final loss of it. 
For a vessel once wrecked can never be recovered. 
It is totally and finally lost. 

And the apostle himself in his second epistle to 
Timothy, mentions one of these two as irrevocably 
lost. * " Alexander, says he, did me much evil : The 
Lord shall reward him according to his works." 
Therefore, one who is endued with the faith that puri- 
fies the heart, that produces a good conscience, may 
nevertheless so fall from God as to perish everlast- 
ingly. 

10. " But how can this be reconciled with these 
words of our Lord He thai believeth shall be saved" 

Do you think these words mean he that believes at 
this moment, shall certainly and inevitably be saved J 

If this interpretation be good, then by all the rules 
of speech, the other part of the sentence must mean, 
he that does not believe, at this moment, shall certain- 
ly and inevitably be damned. 

Therefore that interpretation cannot be gbod- 
The plain meaning then of the whole sentence is, 
lie that believeth, if he continue in the faith, shall be 
saved; he that believeth not, if he continue in unbe- 
lief, shall be damned. 

11. 'But does not Christ say elsewhere, 5 t" He 
that believeth hath everlasting life ? And § He that 
believeth on him that sent me, hath everlasting life, 
and shall not come into condemnation, but is passed 
from death unto life i " 

1 Answer, 1. The love of God is everlasting life. 
It is, in substance, the life of heaven. Now every- 
one that believes, loves God, and therefore hath ever- 
lasting life. 

2. Every one that believes is therefore passed from 
death, spiritual death, unto life ; and, 

3. Shall not come into condemnation, if he endureth 
in the faith unto the end : according to our Lord's 



* 2 Tim. iv. 14 f John ii. 26, § c. vi, 24. 
t 






81 

own word, "He that endureth to the end shall be 
saved :" and * " Verily I say unto you, if a man keep 
my saying, he shall never see death." 

III. 12. Thirdly, Those who are grafted into the 
good olive-tree, the spiritual, invisible church, may 
ncvertheless so fall from God as to perish everlast- 
ingly. 

For thus saith the apostle : 1 " Some of the branch- 
es are broken off, and thou art grafted in among them, 
and with them partakest of the root and fatness of the 
olive-tree. 

" Be not high-minded, but fear : if God spared 
not the natural branches, take heed that he spare not 
thee. 

" Behold the goodness and severity of God ? On 
them which fell, severity ; but towards thee, good- 
ness, if thou continue in his goodness ; otherwise 
thou shalt be cut off." 

We may observe here, 1 . The persons spoken to 
were actually grafted into the olive-tree. 

2 . This olive-tree is not barely the outward, visi- 
ble church, but the invisible, consisting of holy be- 
lievers. So the text : § " If the first fruit be holy, the 
iump is iioiy ; ~i;d if die roor be holy, to are the 
branches." And, M Because of unbelief, they were 
broken off, and thou standest by faith." 

3. These holy believers were still liable to be cut 
off from the invisible church, into ^hich they were 
then grafted. 

4. Here is not the least intimation of those who 
were so cut off, being ever grafted in again. 

Therefore those who are grafted into the good olive- 
tree, the spiritual, invisible church, may neverthe- 
less so fall from God as to perish everlastingly. 

13. " But how does this agree with the 29th verse, 
the gifts and calling of God are without repentance ?" 

The preceding verse shews ; as Couching the elec- 
tion (the unconditional election of the Jewish nation'; 

*/o/^.viii. 51. -\Ro?n.xi. ir, 2(\ 21,22. §c.x!. 16, 

Jf' ■ 



"" they are beloved for the father's sake ;" for the sake 
of their forefathers. It follows (in proof of this, that 
"they are beloved for the father's sake:" that God 
has still blessings in store for the Jewish nation) for 
the gifts and callings ot God are without repentance : 
for God doth not repent oi any blessings he hath giv- 
en to them, or any privileges he hath called them to. 
The words here referred to were originally spoken 
with a peculiar regard to these national blessings. 
* " God is not a man, that he should lie, neither the 
son of man, that he should 1'epent." 

14. "But -do you not hereby make God changea- 
ble ?." Whereas f "with him there is no variableness, 
neither shadow of turning." By no means: God is 
unchangeably holy ; therefore he always " loveth 
righteousness, and hateth iniquity. He is unchange- 
ably good ; therefore he pardoneth ail that re/ient and 
believe the gosfieL And he is unchangeably just ; 
therefore he "rewardeth every man according to his 
works." But all this hinders not his resisting when 
they are proud, those to whom he gave grace #hen 
they were humble. Nay, his unchangeableness itself 
requires, that if they grow high-minded, God should 
cut them of?; that there should be a proportionable 
change in all the divine dispensations towards them. 

15. "But how then is God faithful ?" I answer, 
in fulfilling every promise which he hath made, to 
all to whom it is made, all who fulfil the condition of 
that "promise. More particularly, 1st. § "God is faith- 
fa! in thai he will not suffer you to be tempted above 
that you are are able to bear" 2d. || " The Lord is 
faithful to establish and keep you from evil," (if you 
put your trust in him) from ail the evil which you. 
might otherwise suffer, through unreasonable and 
wicked men. 3d. If " Quench not the Spirit; hold 
fast that which is good ; abstain from all appearance 
of evil ; and your whole spirit, soul and body, shall be 

4 . Yu m . xxxiii. 19, f Ja m es i . 1 7 . § 2 Thess . iii. 2 . 3 , 
lj 1 Cor. x. 13. f 2 Thess. v. 19, Sec, 



preserved blameless unto the coming of our Lord 
Jesus Christ. Faithful is he that calleth you, who 
will also do it." 4th. Be not disobedient unto the 
heavenly calling, and * " God is faithful by whom ye 
were called, to confirm you unto the end, that ye may 
be blameless, in the day of our Lord Jesus Christ." 
Yet notwithstanding all this, unless you fulril the con- 
dition, you cannot attain the promise, 

Nay, but are not all the promises, yea and amen .?" 
They are. They are firm as the pillars of heaven. 
Perform the condition ; and the promise is sure — 
Believe and thou shalt be saved. 

" But many promises are absolute and uncondition- 
al." In many the condition is not expressed. But 
this does not prove, there is none implied. No pro- 
mises can be expressed in a more absolute form, than 
those above cited from the 89th Psalm. And yet we 
have seen, a condition was implied even there, though 
• none was expressed. 

16. " But there is no condition, either expressed or 
Implied, in those w T ords of St Paul," t " I am per- 
suaded, that neither death, nor life, nor height, nor 
depth, nor any creature, shall be able to separate us 
from the love of God which is in Christ Jesus our 
Lord." 

Suppose there is not (which will bear a dispute) 
yet what will this prove ? Just thus much, that the 
apostle was at that time fully persuaded of his own 
perseverance. And I doubt net, but many believers 
at this day, have the very same persuasion, termed in 
scripture, the full assurance of hope. But this does 
not prove, that every believer shall persevere, any 
more than that every believer is thus fully persuaded 
of mVperseverance. 

IV. 17. Fourthly, Those w r ho are branches of the 
t,rue vine, of whom Christ says, I am the vine, ye are 
the branches ; may nevertheless so fall from God, as 
to perish everlastingly. 

* 1 Cor. ISj9, \Rt>7?t. via. 38, 39 



m 

For thus saith our blessed Lord himself " I am the 
true vine, and my Father is the husbandman. 

" Every branch in me that beareth not fruit, he 
taketh it away. 

" I am the vine, ye are the branches. If a man 
abide not in me, he is cast forth as a branch and is 
withered, and men gather them, and cast v them in- 
to the fire, and they are burned." 

Here we may observe, 1. The persons spoken of 
were in Christ, branches of the true vine. 

2. Some of these branches abide not in Christ, but 
the Father taketh them away, 

3. The branches which abide not are cast forth) cast 
out from Christ and his church. * 

4. They are not only cast forth but withered: con- 
sequently never grafted in again. Nay, 

5. They are not only cast forth and withered^ but 
also cast into the fire. And, 

6. They are burned. It is not possible for words 
more strongly to declare, that even those who are 
riow branches in the true vine, may yet so fail as to 
perish everlastingly. 

1 3 . by this clear, indisputable declaration of our 
Lord, we may interpret those which might be other- 
wise liablc4.o dispute, wherein it is certain, whatever 
he meant beside, he did not mean to contradict him- 
self. For example, " This is the Father's will, that 
of all which he hath given me I should lose nothing." 
Most sure : all that God hath given him, or (as it is 
expressed in the next verse) " every one which be- 
lieveth on him," namely, to the end, " he will raise 
up at the last day," to reign with him forever. 

Again, * " I am the living bread— It any man eat 
of this bread, by faith, he shall live forever." True : 
if he continue to eat thereof. And who can doubt it? 

Again, t " My sheep hear my voice, and I know 
them, and they follow me. And I give unto them 

* John Vi. 51, + c\ x. v. 27. 28. 



33 

eternal life ; and they shall never perish, neither 
shall any pluck them out of my hands." 

In the preceding- text, the condition is only impli- 
ed. In this it is plainly expressed. They are "my 
sheep that hear my voice, that follow me in all holi- 
ness, And if you do these things, ye shall never fall. 
None shall pluck you out of my hands." 

Again, * " Having loved his own which were in 
the world, he loved them unto the end." Having 
loved his ovrii, namely the apostles (as the very next 
words, which were in the world) evidently shew) he 
loved them to the end of his life, and manifested that 
love to the last. 

19. Once more, t " Holy Father, keep through 
thine own name those whom thou hast given me, that 
they may be one, as we are one." 

Great stress has been laid upon this text, and it 
has been hence inferred, that all those whom the Fa- 
ther had given him (a phrase frequently occurring in 
this chapter) must infallibly persevere to the end. 

And yet in the very next verse, our Lord himself 
declares, that one of those whom the Father had given 
him, did not persevere unto the end, but perished 
everlastingly. 

His own words are, ||" Those that thou gavest me, 
I have kept, and none of them is lost, but the son of 
perdition." 

So even one of these was finally lost ? A demon- 
stration that the phrase, Those whom thou hast given 
me, signifies here (if not in most other places too) the 
twelve apostles, and them only. 

20. On this occasion, I cannot but observe another 
common instance of begging the question, of taking 
for granted, what ought to be proved ; it is usually 
laid down, as i*i indisputable truth, that whatever our 
Lord speaks to or of his apostles, is to be applied- to 
all believers. But this cannot be allowed by any who 
impartially search the scriptures. They cannot al- 

* John xiii.^i . \ John xvii. 1 1. || /o/mxvii. 12, 



Tow, -without clear and particular proof, that any one 
of those texts, which related primarily to the apostles 
(as all men grant) belong to any but them. 

V. 21. Fifthly ,those who so effectually know Christ, 
as by that knowledge to have escaped the pollutions 
of the world, may yet fall back into those pollutions, 
and perish everlastingly. 

For thus saith the apostle Peter, *" If after they 
have escaped the pollutions of the world, through 
the knowledge of the Lord and Saviour Jesus Christ 
(the only possible way of escaping them) they are 
again entangled therein and overcome ; the latter 
end is worse with them than the beginning. 

" For it had been better for them not to have known 
the way of righteousness, than after they had known 
it, to turn from the holy commandment delivered un- 
to them." 

That the knowledge of the way of righteousness* 
which they had attained, was an inward experimental 
knowledge, is evident from that other expression* 
" They had escaped the pollutions of the world :" an 
expression parallel to that in the preceding chapter, 
t u Having escaped the corruption which is in the 
•world." And in both chapters, this effect is ascribed 
to the same cause : termed in trie first, " the know- 
ledge of him who hath called us to glory and virtue ;" 
in the second, more explicitly, " The knowledge of 
the Lord and Saviour Jesus Christ." 

And yet they lost that experimental knowledge of 
Christ and the way of righteousness : they fell back 
into the same pollutions they had escaped ; and were 
« again entangled therein and overcome. They turn- 
ed from the holy commandment delivered to them, so 
that their latter end was worse than their beginning." 

Therefore those who so effectually know Christ, as 
by that knowledge to have escaped the pollutions of 
the world, may yet fall back into those pollutions, and 
perish everlastingly, 

*J Pet, ii, 20, 21, -\ 2 Pct.'i. 4, 



87 

82. And this is perfectly consistent with St. Peter's 
words, in the first chapter of his former epistle : 
w Who are kept by the power of God through faith 
unto salvation." Undoubtedly so are all they who ever 
attain eternal salvation. It is the power of God only, 
and not our own, by which we are kept one day or one 
hour. 

VI. 23. Sixthly, those who see the light of the 
glory of God, in the face of Jesus Christ, and who 
have been made partakers of the Holy Ghost, of the 
witness and the fruits of the Spirit, may nevertheless 
so fall from God as to perish everlastingly. 

For thus saith the inspired writer to the Hebrews, 

* u It 13 impossible fof those who were once enlight- 
ened, and have tasted of the heavenly gift, and were 
made peurtakers of the Holy Ghost — if they fall away, 
to renew them again to repentance ; seeing they cruci- 
fy to themselves the Son of God afresh, and put him 
to an open shame. 5 ' 

Must not every unprejudiced person see the ex- 
pressions here used are so strong and clear, that the}r 
cannot, without gross and palpable wresting, be un- 
derstood cf any but true believers ? 

They were once enlightened ; an expression fa- 
miliar with the apostle, and never by him applied to 
any but believers. So, t 4; The God of our Lord Je- 
sus Christ, give unto you the spirit of wisdom and re- 
velation. The eyes of your understanding beings - 
lightened, that ye may know what is the hope of his 
calling. A:k1 what is the exceeding greatness of his 
power to us-ward that believe.' 5 So again, § a God 
who commanded the light to shine out of darkness, 
hath shinei into our hearts, to give the light of the 
knowledge of the glory of God in the face of Jesus 
Christ." This is the light which no unbelievers have. 
They are utter strangers to such enlightening. || " Th<$ 
god cf this world hath blinded the minds of them 

* Htb. vi. 4. 6. f ^-M^ i. 17, 13, 19. § 2 Cor, iv. §. 

|| 2 Cor. iv. 4. 



which believe not, lest the light cf the glorious gospel 
of Christ should shine unto them." 

" They had tasted of the heavenly gift, (emphatical- 
ly so called) and were made partakers oi the Holy 
Ghost" .So St. Peter likewise couples them togeth- 
er j *"Be baptised for the remission of &in% and ye 
shall receive the gift of the Holy Qkottf* whemby the 
love of G od was shed abroad in their heart, Vv kh r 11 the 
other fruits of the Spirit, Yea, it is remarkable, that 
our Lord himself in his grand commission to St. Paul 
(to which the apostle probably alludes in these words) 
comprises all these tliree particulars, f u I send thee 
to open their eyes and to turn them from darkness to 
light, and from the power of Satan unto God," here 
contracted into that one expression, (They were en- 
lightened-) " that they may receive forgiveness of sins 
(the heavenly gift)ancl an inheritance among them that 
are sanctified :" which are made partakers of the Koly 
Ghost, cf all the sane Kfying. influences of the Spirit. 

The expression. They tested 'of the heavenly gift, 
is taken from the Psalmist, §"Taste and sec that the 
Lord is good. 5 ' As if he had said, be ye as assured of 
his love, as of any thing you see with your eyes. And 
let the assurance thereof be sweet to your soul, as 
honey is to your tongue. 

And yet these who had been thus enlightened, had 
tasted this gift, and been thus partakers of the Holy 
Ghost, so fell away? that it was impossible to renew 
them again to repentance. 

" But the apostle only makes a supposition, If they 
shall fall away." 

I answer, The apostle makes no supposition at all. 
There is no if in the original. The words are, in plain 
English, " It is impossible to renew again unto repent- 
ance, those who were once enlightened and have fallen 
away :" therefore they must perish everlastingly. 

24. "But if so, then farewell all my comfort." 

Then your comfort depends on a peer foundation, 

* Jets ii, 38. fifcf* xxvh 18. §PscJpis xxxiw 8. 



89 

My comfort stands not oil any opinion either that a 
believer can, or cannot fall away, not on the remem- 
brance of any thing wrought in me ijesterday ; but on 
what is to-day. On my present knowledge of God in 
Christ, reconciling me to himself. On my now be- 
holding the light of the glory of God in the face of Je- 
sus Christ ; walking in the light as he is in the light, 
and having fellowship with the father and with the Son, 
My comfort is, that through grace I now believe in th<^ 
Lord Jesus Christ, and that his Spirit doth bear wit- 
ness with my spirit, that I am a child of God. I take 
comfort in this and this only, that I S2e Jesus at the 
right hand of God ; that I personally for myself, and 
not for another, have an hope full of immortality ; that 
I feel the love of God shed abroad in my heart, being 
crucified to the world, and the world crucified to me. 
My rejoicing is this, the testimony of my conscience, 
that in simplicity and Godly sincerity, not with fleshly 
wisdom, but by the grace of God, I have my conver- 
sation in the world. 

Go and find, if you can, a more solid joy, a more 
blissful comfort, on this side heaven. But this comfort 
is not shaken, be that opinion true or false ; whether 
the saints in general can or cannot fail. 

If you take up with any comfort short of this, you 
lean on the staff of a broken reed, which will only not 
bear your weight, but will enter into your hand and 
pierce you. 

VII. 25. Seventhly, Those who live by faith, may 
yet fall from God and perish everlastingly. 

For thus sarth the same inspired writer, *" The 
just shall live by faith : but if any man draw back, my 
soul shall have no pleasure in him. " The just, the 
justiiied person shall live by faith, even now shall he 
live the lite which is hid with Christ in God; and if 
he endure unto the end, he shall live with God forever. 
" But if any man draw back, sai'th the Lord, my soul 
shall have no pleasure in him :" That is, I will utterly 

*J7^.x, 33, 
" H2 



90 

£ast him off: and accordingly the drawing back her* 
spoken of, is termed in the verse immediately follow- 
ing, Drawing back co perdition. 

" But the person supposed to (}raw back, is not the 
same with him that is said to live by faith." 

I answer, 1 . Who is it then ? Can any man draw 
back from faith who never came to it ? But, 

2. Had the text been fairly translated, there had 
been no pretence for this objection. For the original 
runs thus : " The just man that lives by faith (so the 
expression necessarily implies, there being no other 
nominative to the verb) draws back, my soul shall have- 
no pleasure in him." 

" But the apostle adds, we are not of them who 
drawback unto perdition." And what will you infer 
from thence ? This is so far from contradicting what 
has been observed before, that it manifestly confirms 
it. It is a further proof, that there are those who draw 
back unto perdition, although the apostle was not of 
that number. Therefore those who live by faith, may 
yet fall from God, and perish everlastingly. 

26. " But docs not God say to every one that lives 
by faith, I will never leave thee nor forrake fchee i" 

The whole sentence runs thus: " Let your conver- 
sation be without covetousness, and be content with 
suclvthingsas ye have. Then ycu may boldly say, 
<4 The Lord is my helper, and I will not fear what 
man shall do unto me." 

Do you not see, 1 . That this promise, as here recit- 
ed, relates wholly to temporal things ? 2. That even 
thus taken, it is not absolute, but conditional ? and, 3. 
That the condition is expressly mentioned in the ve- 
ry same sentence ? 

VIII. 27. Eighthly, Those who are sanctified by 
the blood, of the covenant, may so fall from God, as to 
perish everlastingly . 

For thus again saith the apostle, I* If we sin wilful- 
ly, after we have received the knowledge of the truth* 

*Hcb, x. 26, &c, 



91 

there remaineth no more sacrifice for sin, but a cer- 
tain fearful looking for of judgment and fiery indig- 
nation, which shall devour the adversaries. He that 
despised Moses* law, cHed without mercy under two 
or three witnesses. Of how nuch sorer punishment 
shall he be thought worthy, who hut'i trodden under 
foot the Son of -God, and hath counted the blood cf the 
covenant wherewith he was sanctified, an unholy 
thing?" 

It is undeniably plain, 1 . That the person mention- 
ed here, was once sanctified by the blood of the cove- 
nant. 

2. That he afterwards by known, wilful sin, trod 
under foot the Son of God: and 3. That he hereby in- 
curred a sorer punishment than death, namely, death 
everlasting. 

Therefore, those who are sanctified by the bicod of 
the covenant, may yet so fall as to perish everlastingly. 

2 8. What ! can the blood of Christ burn in hell ? Or 
can the purchase of the blood of Christ go thither ? ? ' 

I answer, 1 . The blood of Christ cannot burn in hell 
no more than it can be spilt on the earth. The hea- 
vens must contain both his flesh and blood, until the 
restitution of all things. But, 

2. If the oracles of God are true, one who was pur- 
chased by the blood of Christ may go thither. Fci 
he that was sanctified by the blood of Christ? was pur- 
chased by the blood of Christ. But one who was sanc- 
tified by the blood of Christ, may nevertheless go to 
hell ; may fall under that fiery indignation, which 
shall forever devour the adversaries. 

29. " Can a child of God then go to hell ? Or can 
a man be a child of God to-day, r.nd a child of the 
devil to-morrow? If God is our Father cnce, is he 
not our Father always r" I answer, 

1 . A child of God, that is, a true believer (for he 
that believeth is born of God) while he continues a 
true believer, cannot go to hell. But, 2. If a believer 
make shipwreck of the faith, he is no longer a child 
cf God, And then he may go to hell? yea, and cer 



92 

tainly will, if he continue in unbelief. 3. If a br [lev- 
er may make shipwreck of the faith, then a man that 
believes now, may be an unbeliever some time hence ; 
yea, very possibly to-morrow : But if so, he who is 
a child of God to-day, may r be a child of the devil to- 
morrow. For, 4. God is the Father of them that be- 
lieve, so long as they believe. But the devil is the 
Father of them that believe not, whether they did 
once believe or no. 

30 The sum of all is this. If the scriptures be 
true, those who are holy or righteous in the judg- 
ment of God himself ; those who are endued with 
the faith that purifies the heart, that produces a good 
conscience : those who are grafted into the good olive- 
tree, the spiritual, invisible church ; those who are 
branches of the true vine, of whom Christ says, I am 
the vine, ye are the branches ; those who so effectu-, 
ally know Christ, as by that knowledge to have esca- 
ped the pollutions of the world ; those who see the 
light of the glory of God, in the face of Jesus Christy 
and who have been make partakers of the Holy 
Ghost, of the witness and of the fruits of the Spirit ; 
those who live by faith in the Son of God : those who 
are sanctified by the blood of the covenant : may 
nevertheless so fall from God, as to perish everlast- 
ingly. 

Therefore let him that standeth, take heed lest he 
fall. 



Section V. 

OF CHRISTIAN PERFECTION^ 

A I lain Account of Christian Perfection^ by the Rev, 
John Wesley, 

WHAT I purpose in the following papers^ is, to 
give a plain and distinct account of the doctrine of 
Christian Perfection. 



For this purpose I shall endeavour to shew, i. In 
what sense Christians are net, 2. In what sense they 
zre perfect. 

I. In what sense they are not. They are not per- 
fect in knowledge. They are not free from ignorance 
no, nor from mistake. We are no more to expect any 
living man to be infallible than to be omnicient. They 
are not free from infirmities ; such eis weakness, or 
slowness of understanding, irregular quickness or 
heaviness of imagination. Such in another kind are, 
impropriety of language, an ungracefuliaesa of pro- 
nunciation, to which one might add a thousand name- 
less defects, either in conversation or behaviour. 
A". B. From such infirmities as these, none are per- 
fectly freed, till their spirit returns to God. Neither 
can we expect till then to be freed from temptation : 
for the servant is not above Ids master. But neither in 
this sense is there any absolute perfection on earth, 
There is no perfection which does not admit of a con- 
tinual increase. 

II. In what sense then are they perfect ? Observe, 
we are not now speaking of babes in Christ, but adult 
Christians. But even babes in Christ are so far per- 
fect, as not to commit sin. This St. John afnrms ex- 
pressly. 

But does not the scripture say, A just man sinneth 
peven times a day ? It does not. Indeed it says, a just 
man fillet h seven times. But this is quite another 
thing. For, first, the words a day, are not in the text. 
Secondly, here is no mention of falling into sin at all. 
What is here mentioned is, falling into temporal affile- 
'ion. 

" But St. James says, chap. iii. 2. In many things: 
we ojfend all." True ; but who are the persons here 
spoken of? Why, those many masters or. teachers 
whom God had not sent: not the apostle himself, nor 
any real christian. That in the word we (used by a 
figure of speech, common in all other, as well as the 
inspired writings) the apostle could not possibly in- 
clude himself, or any other true believer, appear^ 



94 

first, from the ninth verse, Therewith bless we God, 
and therewith curse we men. Surely not we a/iostles I 
Not we believers ! Secondly, from the words preced- 
ing the text : My brethren, be not many masters or' 
teachers, knowing that we shall receive the greater con- 
demnation* For in many things wc offend all. We! 
Who ? Not the apostles nor true believers, but they 
who were to receive the greater condemnation^ because 
of those many offences. Nay, thirdly, the verse it- 
self proves, that, we offend all, cannot be spoken eith- 
er of all men, or of all Christians. For in it imme- 
diately follows the mention of a man who offends not, 
as the we first mentioned did : from whom therefore 
he is professedly contradistinguished and pronounced 
& perfect man. 

" But St. John himself says: If we say that we- 
have no sin^we deceive ourselves. And, if we say we 
have* not sinned \ we ?nake him a liar*, and his word is not 
in us" 

I answer, 1 . The tenth verse fixes the sense of the 
eighth : If we say we have no sin in the former, being 
explained by If we say we have not sinned, in the lat- 
ter verse : 2. The point under consideration is not, 
whether we have or have not sinned heretofore ; and 
neither of these verses assert, that we do sin or com- 
mit sin now : 3. The ninth verse explains both the 
eighth and tenth. If we confess cur sins, he is faith- 
ful and just to forgive us our sins, and to cleanse from 
all unrighieousne^^. As if he had said, I have be- 
fore affirmed, The blood of Christ cltanseth from all 
tin. And no man can say, I need it not : I have iio 
sin to be cleansed from. If we say we have no Mn, 
that we have not sinned, we deceive ourselves and 
make God a liar. But if *$e- confess our sins, he is 
faithful and just, not only to forgive us our sins, but 
also to cleanse .ns from -all unrighteousness, that we 
may go and sin no more. In conformity therefore 
both to the doctrine of St. John, and the whole tenor 
of the New Testament, we fix this conclusion, A 
Christian is spfar perfect as not to comjmit sin. 



S5 

This is the glorious privilege of every cliristua^ 
vc e be but i babe in Christ. But it is on- 

ly of grown christians it can be affirmed, they are in 
such a sense perfect, as, secondly, to be freed frcm 
evil desires and evil tempers. Hrst, from evil or 
sinful desires. Indeed, v, hence should they spring ? 
Out of the heart of man. But if the heart be no lon- 
ger evil, then evil desires no longer proceed out of 
At ; for a good tree cannot bring forth evil fruit. 

And as they are freed from evil desires, so like- 
wise from evil tempers. Every cue of these can say 
with St. Paul, lam crucified wick Christ ; neverthe- 
less I live : yet not I, but Christ liveth in me: words 
- that manifestly describe a deliverance from inward, as 
well as from outward sin.. This is expressed both 
negatively, / live not : my evil nature, the body of 
sin is destroyed : and positively, Christ liveth in me, 
and therefore all that is holy, and just, and good. In- 
deed, both these, Christ liveth in me, and / live not* 
arc inseparably connected. For what communion 
hath light with darkness, or Christ with Belial ? 

He therefore who liveth in these Christians, hath 
purified their hearts by faith: insomuch, that every 
one that has Christ in him, the hofie of glory, purifieth 
himself ex^ en as he is pure. He is purified from pride ; 
for Christ was lowly in heart. He is pure from evil 
desire and self-will ; for Chirst desired only to do the 
will of his Father. And he is pure from anger, in the 
common sense of the word; for Christ was meek and 
gentle. I say, in the common sense of the word : for 
he is angry, while he is grieved for the sinner. He 
feels a displacency at every offence against God, and 
tender compassion to the offender. 

Thus doth Jesus save his people from their fins, 
:iot only from outward sins, but from the sins of their 
hearts. " True," say some, " but not till death, net 
in this world/' Nay > St. John says, Herein is our 
love made perfect, that we may have boldness in the day 
rfjudg?ne?it, because as he is, so are we in this world m 
The apostle here, beyond all contradiction, speaks of 



96 

himself and other living christians, of whom he flatly 
affirms, that not only at or after death, butm this 'world 
they are as their Master. 

Exactly agreeable to this, are his words in the first 
chapter: * 6 God is light, and in him is no darkness at 
all. If we walk in the light, as he is in the light, we 
have fellowship one with another, and the bleed of 
Jesus Christ his Son cleanseth us from all sin." And 
again ; " If we confess our sins, he is faithful and just 
to forgive us our sins, and to cleanse us frcm all un- 
righteousness." Now, it is evident, the apostle here 
speaks ©fa deliverance wrought in this world. For 
he saith not, The blood of Christ will cleanse (at the 
hour of death, or in the day of judgment) but it 
cleanseth at the time present, us living christians, 
_from all sin. And it is equally evident, that if any 
sin remain, we are not cleansed from all sin. If any 
unrighteousness remain in the soul, it is not cleansed 
from all unrighteousness. Neither let any say, that 
this relates to justification only, or the cleansing us 
from the guilt of sin ; first, because this is confound- 
ing together what the apostle clearly distinguishes, 
who mentions first, to forgive us our sins, and then to 
cleanse us from all unrighteousness : secondly be- 
cause this is asserting justification by works, in the 
strongest sense possible : it is making all inward as 
well as all outward holiness, necessarily previous to 
justification. For if the cleansing here spoken of, is 
no other than the cleansing us from the guilt of sin, 
then we are not cleansed from guilt, that is, not justi- 
fied, unless on condition of walking in the light, as he 
is in the light. It remains then, that christians are 
saved in this world from all sin, from all unrighteous- 
ness ; that they are now in such a sense perfect as 
not to commit sin, and to be freed from evil desires 
and evil tempers. 

This great gift of God, the salvation of their souls, 
is no other than the image of God stamped on their 
hearts. It is a renewal in the sfiirit of their minds, af~ 
tier the likeness of him that created tbeyn. God hath 



97 

how laid the axe unto the root of the tree, pur ijyv\g 
their hearts by faith } andeieansmg all the thoughts of 
their hearts by the inspiration of his holy Spirit." 
Having this hope that they shall see God as he is, 
they purify themselves even as he is pure, and are hohjj 
as he that hath called them is holy, in all manner of con- 
versation. Not that they have already attained all that 
they shall attain, or are already (in this sense) perfect. 
But they daily go on from strength to strength: behold- 
ing now, as in a glass, the glo?*y of the Lord, they are 
changed into the same image, from glory to glory, by 
the Spirit of the Lord. 

And where the Spirit of the Lord is, there is Liberty, 
such liberty from the law of sin and death, as the chil- 
dren' of this world will not believe, though a man de- 
clare it unto them. The Son hath made them free 
who are thus born of God, from that great root of sin 
and bitterness, Pride. They feel that all their suffici- 
ency is of God, that it is he alone who is in all their 
thoughts, and worketh in them both to will and to do of 
his good pleasure . They feel that it is not they that 
speak but the Spirit of their Father who speaketh in 
them ; and whatsoever is done by their hands, the 
Father who is in them, he doeth the works. So that God 
is to them all in all, and they feel themselves as nc- 
thing in his sight. They are freed from Self-will, as 
desiring nothing but the holy and perfect will of God, 
and continually crying in their inmost soul, " Father 
thy will be done." At all times their souls are even 
and calm ; their hearts are steadfast and immoveable. 
Their peace, flowing as a river, passeth all understand- 
ing, and they rejoice with joy unspeakable and full of 
glory. 

Not that every one is a child of the devil, till he is 
thus renewed in love* On the contrary, whoever has 
a sure confidence in God, that through the merits of 
Christ his sins are forgiven, he is a child of God, and 
if he abide in him, an heir of all the promises. Neith- 
er ought he in any wise to cast away his confidence, or 

I 



98 

to deny the faith he has received, because k is weak* 
or because it is tried with f re y so that his soul is in 
heaviness through manifold temptations. 

Neither dare we affirm, as some have done, that all 
this salvation is given at once. There is indeed an in- 
stantaneous (as well as a gradual) work of God in his 
children : and there wants not, we know, a cloud of 
witnesses, who have received, in one moment, either 
a clear sense of the forgiveness of their sins, or the 
abiding witness of the Holy Spirit. But we do not 
know a single instance in any place, of a person's re- 
ceiving in one and the same moment, remission of sins* 
the abiding witness of the Spirit, and a clean heart. 

Indeed how God may work, we cannot tell : But the 
general manner wherein he does work is this : those 
who once trusted in themselves, that they, were righ- 
teous, that they were rich, and increased in goods, and 
had need of nothing, are by the Spirit of God, apply in g_ 
his word, convinced that they are poor and naked 
All the things that they have done, are brought to 
their remembrance, and set in array before them, so 
that they see the wrath of God hanging over their 
heads, and feel that they deserve the damnation of hell . 
In their trouble they cry unto the Lord, and he shews 
them that he hath taken away their sins, and opens 
the kingdom of heaven in their hearts; righteousness 
and fie ace and joy in the Holy Ghost. Sorrow and pain 
are fled away, and sin has no more dominion over them. 
Knowing they are justified freely through faith in 
Christ's blood, they have peace ivith God through Jc- 
$us Christ ; they rejoice in the hope of the glory of Gcd, 
and the love of God is shed abroad in their hearts. 

In this peace they remain for days, or weeks, or 
months, and commonly suppose they shall not know 
war any more : till some of their old enemies, their 
bosom sins, or the sin which did most easily beset 
them (perhaps anger or desire) assault them again, 
and thurst sore at them that they may fall. Then 
arises fear, that they shall not endure to the end, and 
srften doubt, whether God has not forgotten them, or 



99 

whether they did not deceive themselves, in thinking' 
their sins were forgiven. Under these clouds, espe- 
cially if they reason with the devil; they m mourning 
all the day long. But it is seldom long before their 
Lord answers for himself, sending them the Holy 
Ghost to contfort them, to bear witness continually 
with their spirits, th?*t they are the children of God. 
Then they are indeed meek, and gentle, and teachable, 
even as a little child. And now first do they see the 
ground of their hearts, which God before would not 
disclose unto them, lest the soul should fail before 
him, and the spirit which he had made. Now they 
see all the hidden abominations there, the depth of 
pride, self-will and hell, yet having the witness in 
themselves, " Thou art an heir of God, a joint heir 
with Christ," even in the midst of this fiery trial, 
which continually heightens both the strong sense 
they then have of their inability to help themselves, 
and the inexpressible hunger they feel after a full re- 
newal in the image of God in righteousness and trite 
holiness. Then God is mindful of the desire of them 
that fear him, and gives them a single eye, and a pure 
heart : he stamps upon them his own image and su- 
perscription : he createth them anew in Christ Jesus : 
he cometh unto them with his Son and Blessed Spirit, 
and fixing his abode in their souls, bringeth them into 
the rest which remainethfor the people of God. 

To cast a fuller light on this important subject, I 
shall lay before the reader the Minutes of several of 
our general Conferences on this weighty, this mo- 
mentous doctrine. 

1 . On Monday, June 25, 1744, our first Conference 
began, six clergymen and all our preachers being 
present. The next morning we seriously considered 
the doctrine of Sanctification or Christian Perfection. 
The questions asked concerning it, and the substance 
of the answers given were as follow : 

Q. What is it to be sanctified? 

A. To be renewed in the image of God, in right e- 
outness and true holi?iess. 



100 

Q. What is implied in being afierfect Christian ? 

A. The lovmg God with all our heart, and mind> 
a#d soul. Duet. vi. 5. 

Q. Does this imply that all inward sin is taken away ? 

A. Undoubtedly : or how can we be said to be sav- 
ed from all our uncleannesses ? Ezek. xxxvi. 29. 

2. Our second Conference began August 1, 1745. 
The next morning we spoke of sanctincation as follows^: 

Q. When does inward sanctincation begin ? 

A. In the moment a man is justified. Yet sin re- 
mains in him, yea, the seed of sin, till he is sanctified 
throughout. From that time a believer gradually dies 
to sin, and grows in grace . 

Q. Is this ordinarily given till a little before death f 

A, It is not to those who expect it no sooner. 

Q. In what manner should we preach Sanctincation ? 

A. Always by way of promise ; always drawing' ft- 
ther than driving. 

3. Our third Conference began Tuesday, May 26;, 
1746. 

In this we carefully read over the minutes of the 
two preceding Conferences, to observe whether any 
thing contained therein might be retrenched or alter- 
ed on more mature consideration. But we did not 
see cause to alter in any respect what we had agreed 
on before. 

4. Our fourth Conierence began on Thursday, June 
16th, 1747. As several persons were present who 
did not believe the doctrine of Christian perfection* 
we agreed to examine It from the foundation. 

In order to this it was asked, 

* " How much is allowed by our brethren who differ 
from us, with regard to entire sanctincation ? 

A. They grant, 1. That every one must be entirely 
sanctified in the article of death : 2. That till then, a 
believer may daily grow in grace, come nearer and 
nearer to perfection : 3 . That we ought to be continu - 
ally pressing after it, and to exhort all others so to do. 

Q. What is the point where we divide ? 



101 

A. It is this : should we expect to be saved from all 
sin before the article of death ? 

Q. Is there any clear scripture jircmise of this, 
That God will save us from all sin ? 

A. There is, Psalm cxxx. 8. lie shall redeem Is- 
ruelfrom all his iniquities. 

This is more largely expressed in the prophecy of 
Ezekiel ; " Then will I sprinkle clean water upon 
you, and ye shall be clean : from all your filthiness, 
and from all your idols will I cleanse you — I will also 
save you from all your uncleanncss" chap xxxvi. 
ver. 25, 29. No promise can be more clear. And 
to this the apostle plainly refers in th^t exhortation, 
" Having these promises, let us cleanse ourselves 
from all filthiness of flesh and spirit, perfecting holi- 
ness in the feav of God ;" 2 Cor. vii. 1 . Equally clear 
and express is that ancient promise, " The Lord thy 
God will circumcise thy heart, and the heart of thy 
seed, to love the Lord thy God with all thy heart and 
with all thy soul." Deut. xxx. 6. 

Q. But does any assertion answerable to this, oc- 
cur in the New Testament ? 

A. There does : and that laid down in the plainest 
terms. So, 1 John iii. 8. " For this purpose, the Son 
of God was manifested, that he might destroy the 
works of the devil:" the works of the devil, without 
any limitation or restriction : but all sin is the work of 
the devil. Parallel to which is the assertion of St. 
Paul, Eph. v. 25, 27. " Christ loved the church and 
gave himself lor it — that he might present it to him- 
self a glorious church, not having spot or wrinkle, or 
any such thing, but that it might be holy and without 
blemish." 

And to the same effect is his assertion in the eighth 
^•f the Romans, verse 5, 4. " God sent his Son — that 
lb* righteousness of the law might be fulfilled in us, 
whowalk not after the flesh, but after the Spirit/' 

Q. Does the New Testament afford any farther 
grounder expecting to be saved from all tin ? 
12 



102 

A. Undoubtedly it does, both in those prayers arm 
commands, which are equivalent to the strongest asser 
tions. 

Q. What prayers do you mean ? 
A. Prayers for entire sanctification, which, were 
there no such thing, would be mere mockery of God, 
Such in particular are, 1. " Deliver us from evil." 
Now when this is done, when we are delivered from 
all evil, there can be no sin remaining* 2. " Neither 
pray I for these alone, but for them also who shall 
believe on me through their w T ord ; that they all may- 
be one, as thcu, Father, art in me and I in thee, that 
they also may be one in us : I in them, and thou in 
me, that they may be made perfect in one ;" John 
xvii. ver. 20, 2 1, 23. 3. "I bow my knees unto the 
God and Father of our Lord Jesus Christ, that he 
would grant you, that ye being rooted and grounded 
in love, maybe able to comprehend with all saints, 
what is the breadth, and length, and depth, and height, 
and to know the love of Christ which passeth know- 
ledge that ye may be filled with all the fulness of 
God:" Eph. iii. 14. &x.4. " The very God of peace 
sanctify you wholly. And I pray God, your whole 
spirit, soul and body, may be preserved blameless, un- 
to the coming of our Lord Jesus Christ." 1 Thess, 
v. 23. 

Q. What command is there to the same eiTect ? 
A. 1 . " Be ye perfect* as your father who is in hea- 
ven is perfect ;" Matt. v. 48. 2. " Thou shalt love 
the Lord thy God with all thy heart, and with all thy 
soul, and with all thy mind ;" Matt. xxii. 37. But if 
the love of God fill all the heart, there can be no sin 
there. 

Q.- But how does it appear, that this is to be done 
before the article of death ? 

■A. 1 . From the very nature of a command, whicn 
is not given to the dead but to the living. Therefore 
a thou sfctalt love God with all thy heart," cannot 
mean, Thou shalt do this when thou diest, bv* while 
thou livest. 



2 . From express texts of scripture. 1 . ;i The gi\ 
of God that bringeth salvation, hath appeared to all 
men ; teaching us, that denying ungodly and worldly 
lusts, we should live soberly, righteously, and godiy in 
this present world ; looking for the glorious appear- 
ing of our Lord Jesus Christ, who gave himself for 
us, that he might redeem us from all iniq uily 9 and pu- 
rify unto himself a peculiar people, zealous of good 
works;" Tit. ii. 11 — 14. 2. "He halh raised up 
an horn of salvation for us — to perform the mercy 
promised to our fathers ; the oath which he sware to 
our father Abraham, that he would grant unto us, 
that we being delivered out of the hands of our ene- 
mies, should serve him without fear, in holiness, and 
l'ighteousness before him, all the days of our life.'" 
Lufcd i. ver. 69, Sec. 

Q. Is there any example in Bcripture, of persons 
v ho had attained to this ? 

A, Yes : St. John and all those of whom he says, 
iS Herein is our love made perfect, that we may have 
boldness in the day of judgment, because as he is, so 
are we in this world." 1 John iv. 17. 

Q. Are we not apt to have a secret distaste to any 
who say they are saved from all sin ? 

A. It is very possible we may, and that upon seve- 
eral grounds ; partly from a concern for the good of 
souls, who may be hurt, if these are not what they 
profess : partly from a kind of implicit envy at those 
who speak of higher attainments than our own : and 
partly from our natural slowness and unreadiness of 
heart, to believe the works of God. 

Q. Why may we not continue in the joy of faith, 
till we are perfected in love ? 

A. Why indeed ? since holy grief does not 
quench this joy ; since even while we are under the 
cross, while we deeply partake of the sufferings of 
Christ, we may rejoice with joy unspeakable. 

9. At the conference in the year 1759, perceiving 
some danger that a diversity of sentiments should in- 
sensibly steal in among us, we again largely consider 



Idl- 
ed this doctrine. And soon after I published 
" Thoughts on Christian perfection," prefaced with 
the following advertisement : 

" The following tract is by no means designed to 
gratify the curiosity of any man. It is not intended 
to prove the doctrine at large, in opposition to those 
who explode and ridicule it : no, nor ts answer the 
numerous objections against it, which maybe raised 
even by serious men. All I intend here is simply to 
declare what are my sentiments on this head : what 
Christian perfection does, according to my apprehen- 
sion, include, and whai it does not ; and to add a few 
practical observations and directions relative to the 
subject.'' 

" As these thoughts were at first thrown togeiher f 
by way of question and answer, I let them continue in 
the same form." 

Q. What is Christian Perfection ? 

A. The loving God with all our heart, mind, soul, 
and strength. This implies that no wrong temper, 
none contrary to love remains in the soul : and that 
all the thoughts, words and actions, are governed by 
pure love. 

Q. Do you affirm, that this perfection excludes all 
infirmities, ignorance and mistake ? 

A. I continually affirm quite the contrary, and al- 
ways have done so. 

Q. But how can every thought, word, and work, be 
governed by pure love, and the man be subject at the 
same time to ignorance and mistake ? 

A. I see no contradiction here. " A man may he 
filled with pure love, and still be liable to mistake." 
Indeed I do not expect to be freed from actual mis- 
takes, till this mortal puts on immortality. I believe 
this to be a natural consequence of the soul's dwelling 
in flesh and blood. For we cannot now think at alb 
but by the mediation of these bodily organs, which 
have suffered equally with the rest of our frame. And 
hence we cannot avoid sometimes thinking wrong, till 
this corruptible shall have put on incorruption. 



r05 
i. 

But we may carry this thought farther yet. A 
mistake in judgment may possibly occasion a mis- 
take in practice, For instance ; Mr. De Renty's 
mistake touching the nature of mortification, arising 
from prejudice of education, occasioned that practical 
mistake, his wearing an iron girdle. And a thou- 
sand such instances there may be, even in those who^ 
are in the highest state of grace. Yet where every 
word and action springs from love, such a mistake is 
not properly a sin. However it cannot bear the ri- 
gour of God's justice, but needs the atoning blood. 

Q. What was the judgment of all our brethren, 
who met at Bristol in August 1758, on this head ? 

A. It was expressed in these words I 1 . Every one 
may mistake as long as he lives : 2 . A mistake in 
opinion may occasion a mistake in practice : Every 
such mistake is a transgression of the perfect law, 
Therefore. 4. Every such mistake, were it not for 
the blood of atonement, would expose to eternal 
damnation. 5. It follows that the most perfect have 
continual need of the merits of Christ, even for their 
actual transgressions, and may say for themselves, as 
well as for their brethren, Forgive us our trespasses, 

This easily accounts for what might otherwise 
seem to be utterly unaccountable : namely, that those 
who are not offended when we speak of the highest 
degree of love, yet will not hear of living without sin. 
The reason is, they know all men are liable to mis- 
take, and that in practice as well as in judgment — But 
they do not know, cr do not observe, that this is not 
sin, if love is the sole principle of action. 

Q. But still, if they live without sin, do?s not this 
exclude the necessity of a Mediator ? At least, is it 
not plain, that they stand no longer in need of Christ 
in his priestly office ? 

A. Far from it. None feel their need of Christ 
like these : none so entirely depend upon him. For 
Christ does not give life to the soul separate from, but 
in and with himself. Hence his words are equally 
true of all men, in whatsoever state of grace they are. 



106 

sh the branch cannot bear fruit of itself except it abiar 
in the vine, no more can ye, except ye abide in me i 
without (or separate from) me, ye can do nothing. 

In every state we need Christ in the following res- 
pects : 1 . Whatever grace we receive, it is a free gift 
from him : 2. We receive it as his purchase, merely 
in consideration of the price he paid: 3. We have 
this grace not only from Christ, but in him. For our 
perfection is not, like that of a tree, which flourishes 
by the sap derived from its own root, but as was said 
before, like that of a branch, which united to the vine, 
bears fruit, but severed from it, is dried up and with- 
ered: 4. All cur blessings, temporal, spiritual, and 
eternal, depend on his intercession for us, which is 
one branch of his priestly office, whereof therefore 
we have always equal need : 5. The best of men still 
need Christ in his priestly office, to atone for their 
omissions, their short comings (as some not improp- 
erly speak) their mistakes in judgment, and practice, " 
and their defects of various kinds, For these are all 
deviations from the perfect law, and consequently 
need an atonement. Yet that they are not properly 
sins, we apprehend may appear from the words of 
St. Paul, He that loveth another hath fulfilled the law ; 
for love is the fulfilling of the law.* Now mistakes 
and whatever infirmities, necessarily flow from the 
corruptible state of the body, are no way contrary to 
love, nor therefore in the scripture sense, sin. 

To explain myself a little farther on this head : 
1 . Not only sin properly so called, tl^at is, a voluntary 
transgression of a known law, but sin improperly so 
called, that is, an involuntary transgression of a di- 
vine law, known or unknown, needs the atoning blood 
2.1 believe there is no such perfection in this life, as 
excludes these involuntary transgressions, which I 
apprehend to be naturally consequent on the igno- 
rance and mistakes inseparable from mortality. 3. 
Therefore sinless perfection is a phrase I never use, 

Rom. xiii. 8, 10. 



lest I should seem to contradict myself. 4. I believe 
a person filled with the love of God, is still liable to 
these involuntary transgressions. 5. Such transgres- 
sions you may call sins, if you please ; I do not, for 
the reasons above-mentioned. 

Q. What advice would you give to those that do, 
and those that do not call them so ? 

A. Let those that do not call them sins, never think 
that themselves, or any other persons are in such a 
state, as that they can stand before infinite justice with- 
out a Mediator. This must argue either the deepest 
ignorance, or the highest arrogance and presumption. 

Let those who do call them so, beware how they 
confound these defects with sins, properly so caHed, 
But how will they avoid it? How will these be dis- 
tinguished from those, if they are all promiscuously 
called sins? I am much afraid, if we should allow any 
sins to be consistent with Christian perfection, few 
would confine the idea to those defects concerning 
which only the assertion could be true. 

Q. But how can a liableness to mistake consist with 
perfect love? 2. Is not a person who is perfected in 
love, every moment under its influence ? And can any 
mistake flow from pure love ? 

A. I answer, 1 . Many mistakes may consist with 
pure love : 2. Some may accidentally flow from it. I 
mean, love itself may incline us to mistake. The 
pure love of our neighbour springing from the love 
of God, thinketh no evil, believeth and hofleth all things. 
Now this very temper, unsuspicious, ready to believe 
and hope the best of all men, may occasion our think- 
ing some men better than they really are. Here 
there is a manifest mistake, accidentally flowing from 
pure love. 

Q. How then shall we avoid setting Christian per* 
fection too high or too low ? 

A. By keeping to the bible, and setting it just as 
high as the scripture does. It is nothing higher and 
nothing lower than this : the pure love of God and 
man: the loving God with all our hear^ and soul, and 



m 

'our neighbour as ourselves : it is love governing the 
heart and life, running through all our tempers, words 
and actions. 

Q. Suppose one had attained to this would you ad- 
vise him to speak of it ? 

A. At nrst perhaps he would scarce be able to re- 
train, the fire would be so hot within him : his desire 
to declare the loving kindness of the Lord, carrying 
him away like a torrent. But afterwards he might : 
•and then it would be adviseable, not to speak of it to 
them that know not God. It is most likely it would 
only provoke them to contradict and blaspheme : nor 
to others without some particular reason, without 
some good in view. And then he should have espe- 
cial care, to avoid all appearance of boasting ; to 
speak with the deepest humility and reverence, giving 
all the glory to^God. 

Q. But would it not be better to be entirely silent: 
Not to speak of it at all ? 

A. By silence he might avoid many crosses, which 
will naturally and necessarily ensue, if he simply. de- 
clare, even amdng believers, what God has wrought 
in his soul. If therefore such a one were to confer with 
flesh and blood, he would be entirely silent. But this 
could not be done with a clear conscience ; for un- 
doubtedly he ought to speak. Men do not light a can- 
dle to put it under abushel: much less does the all- 
\vise God. He does not raise such a monument of 
his power and love, to hide it from all mankind. Ra- 
ther he intends it as a general blessing to those who 
are simple of heart. He designs thereby not barely 
the happiness of that individual person, but the ani- 
mating and encouraging others, to follow after the 
same blessing. His will is, that many shall see it, and 
rejoice, and fiut their trust in the Lord. Nor does any 
thing under heaven more quicken the desires of those 
who are justified, than to converse with those whom 
they believe to have experienced a still higher salva- 
tion . This places that salvation full in their view, and 
increases their hunger and thirst after it: an adv&n* 



'109 

ttage which must have been entirely lost, had the per- 
son so saved, buried himself in silence. 

Q. But is there no way to prevent those crosses, 
which usually fall on those who speak of being thus 
saved ? 

A. It seems they cannot be prevented altogether, 
while so much of nature remains even in believers. 
But something might be done, if the preacher in 
every place would, 1 . Talk freely with all who speak 
thus: and, 2. Labour to prevent the unjust or un- 
kind treatment of those, in favour of whom there is 
reasonable proof. 

Q. What is reasonable proof? How may we cer- 
tainly know one that is saved from all sin? 

A. We cannot infallibly know one that is thus saved 
(no, nor even one that is justified) unless it should 
please God to endow us with the miraculous discern- 
ment of spirits. But we apprehend these would be 
sufficient proofs to any reasonable man, and such as 
would leave little room to dout£ either the truth or 
depth of the work : 1 . If we had clear evidence of his 
exemplary behaviour, for some time before his sup- 
posed change. This would give us reason to-believe, 
-he would not lie for God^ but speak neither more nor 
less than he felt. 2. If he gave a distinct account of 
the time and manner wherein the change was wrought, 
with sound speech Which could not be reproved — and, 
3. If it appeared that all his subsequent words and 
actions were holy and unblameable. 

The short of the matter is this : 1. I have abun- 
dant reason to believe this person will not lie. 2. He 
testifies before God, " I feel no sin, but all love : I 
pray, rejoice, and give thanks without ceasing : and 
I have as clear an inward witness, that I am fully re- 
newed, as that I am justified." Now, if I have no- 
thing to oppose to this plain testimony,! ought in 
reason to believe it. 

It avails nothing to object; " But I know several 
things wherein he is quite mistaken." For it has 
& 



110 

been allowed, that all who are in the body, are liable 
to mistake : and that a mistake in judgment may 
sometimes occasion a mistake in practice : (though 
great care is to be taken, that no ill use )ye made of 
this concession.) For instance : even one that is per- 
fected in love, may mistake with regard to another 
person, and may think him in a particular case, to be 
more or less faulty than he really is. And hence he 
may speak to him with more or less severity than the 
truth requires. And in this sense, (though that 4 be 
not the primary meaning of St. James) In many 
things we offend all. This therefore is no proof at all, 
that the person so speaking is not perfected in love. 

Q. But is it not a proof, if he is surprised or flutter- 
ed by a noise, a fall, or some sudden danger ? 

A. It is not : for one may start, tremble, change 
colour, or be otherwise disordered in body, while the 
soul is calmly staid on God, and remains in perfect 
peace. Nay, the mind itself may be deeply distress- 
ed, may be exceeding sorrowful, may be perplexed 
and pressed down by heaviness and anguish, even to 
agony, while the heart cleaves to Gcd by perfect love, 
and the will is wholly resigned to him. Was it not 
so with the Son of God himself? Does any child of 
man endure the distress, the anguish, the agony, 
which he sustained ? And yet he knew no sin. 

Q. But can any who have a pure heart prefer pleas- 
ing to unpleasing food ? Or use any pleasure of sense 
which is not strictly necessary ? If so, how do they 
-differ from others ? 

A. The difference between these and others in 
taking pleasant food, is, I. They need none of these 
things to make tbem happy ; for they have a spring 
of happiness within. They see and love God — Hence 
they rejoice evermore , and in every thing give thanks. 

2. They may use them, but they do not seek them. 

3. They use them sparingly, and not for the sake of 
the thing itself. This being premised, we answer di- 
rectly, such a one may use pleasing food, without the 
clanger which attends those who are not saved from 



Ill 

an. He may prefer it to unpleasing, though equally 
wholesome food, as a means of increasing thankful- 
ness, with a single eye to God, who giveth nt all things 
richly to enjoy : on the same principle, he may smell 
to a flower, or eat a bunch of grapes, or take jiny other 
pleasure which does not lessen but increase his de- 
light in God. Therefore neither can we say, that one 
perfected in love would be incapable of man jage, and 
of worldly business : If he were called thereto, he 
would be more capable than ever : as being able to do 
all things without hurry or carefulness, without any 
distraction of spirit. 

Q. But what does the perfect one do more than 
others ? More than common believers ?• 

A. Perhaps nothing : so may the providence of 
God have hedged him in, by outward circumstances. 
Perhaps noti so much ; (though he desires and longs 
to spend -and be spent for God :) at least not external- 
ly : he may neither .speak so many words, nor do ta 
many works. As neither did our Lord himself speak 
"so many words, or do so many, no, nor so great works* 
as some of his apostles (John xiv. 12.) But this is no 
proof that he has not more grace. 

Q. But is not this a proof against him ? J feel n% 
power either in his words or prayer ? 

A. It is not : for perhaps that is your own fault. 
You are not likely to feel any power therein, if any 
'of these hindrances lie in the way: 1 . Your own 
deadness of soul. The dead Pharisees felt no power 
even in his words, who spake as never man spake : 
2. The guilt of some unrepented sin, lying upon the 
conscience : 3. Prejudice toward him of any kind : 
4. Your not believing that state to be attainable, where- 
in he professes to be : 5. Believing it to be ungodli- 
ness to think or own he has attained it : 6. Over-valu- 
ing or idolizing him: 7. Over -valuing yourself 'and 
your own judgment. If any of these be the case, 
what wonder is it, that you feel no power in any thing 
he says ? But do not others feel it? If they do, your 
argument falls to the gi ound. And if they do not, do< 



m 

none of these hindrances lie in their way too? Ycu 
must be certain of this,- before you can build any ar- 
gument thereon. And even then your argument 
Vv ill prove ho more than that grace and gifts do not 
always go together. 

" Er.t he does not come up to~ my idea of a perfect 
Christian," And perhaps no one ever did or ever 
will. For your idea may go beyond, or at least beside 
tiie scriptural account. It may include more than the 
bible includes therein, or however something which 
that dees not include. Christian perfection is, pure 
love filling the heart and governing all the words and 
actions. If your idea includes any thing more, or any 
thing/ else, it is not scriptural : and then no wonder 
that f. scriptural!}* -perfect Christian does not come up 
to it, 

I fear many stumble on this stumbling block-— 
Tbey include as many ingredients as they please, 
not according to scripture, but their own imagination^ 
in their idea of one that is perfect in Iove<; and then? 
readily deny any one to be such, who does not answer 
that imaginary idea. 

The more care should we take, to keep the sim- 
ple, scriptural account continually in our eye : Pure 
love reigning alone in the heart and life, this is the 
whole of Christian perfection. 

Q. When may a person judge himself to have at- 
tained this ? 

A. When after having been fully convinced of in- 
bred sin, by a far deeper and clearer conviction, tl^an 
that which he experienced before justification, and 
after having experienced a gradual mortification of it, 
he experiences a total death to sin, and an entire re- 
newal in the love and image of God, so as to rejoice 
evermore, to pray without ceasing, and in eveiy thing 
to give thanks. Not that " to feel all love and no sin," 
is a sufficient proof. Several have experienced this 
for a time, before their souls were fully renewed. 
None therefore, ought to believe that the work is 
done, till there is added the testimony of the Spirit^ 



m 

■►witnessing his entire sanctiftcation, as clearly as his 
ification . 

Q. But whence is it that some imagine they are 
-hus sanctified, when in reality they are not ? 

A. It is hence : they do not judge by all the preced- 
ing marks, but either by part of them or by others^ 
that are ambiguous. But I know no instance of a 
person attending to them all, and yet deceived in this 
matter. I believe there can be none in the world. If 
a man be deeply and fully convinced, after justifica- 
tion, of inbred sin ; if he then experience a gradual 
mortification of sin j and afterwards an entire renewal 
m the image of God : If to this change,- immensely 
greater than that wrought when he was justified, be 
added a clear, direct witness of the renewal : I judge 
it next to impossible this man should be deceived 
herein. And if one whom I know to be a man of ver- 
acity, testify these things to me, I ought not, without 
some sufficient reason, to reject his testimony. 

Q. Is this death to sin, and renewal in love, gra- 
dual or instantaneous ? 

A. A man may be dying for some time ; yet ho 
does not properly speaking, die y till the instant the • 
soul is separated from the body : and in that instant 
he lives the life of eternity. In like manner, he may 
be dying to sin, for some time : yet he is not dead to 
sin* until sin is separated from his soul. And in that 
instant he lives the full life of love. And as the change 
undergone when the body dies, is of a different kind, 
and ia finitely greater than any we had known before, 
yea, such as till then it is impossible to conceive ; so 
the change wrought when the soul dies to sin, is of a 
different kind, and infinitely greater than any before ^ 
and than any can conceive till he experiences it. Yet 
he still grows in grace, and in the knowledge of Christ, 
in the love and image of God : and will do so, not only 
till death, but probably to all eternity . 

Q. How are we to wait for this change ? 

A, Not in careless indhferencc, or indolent inac- 



114 

trvity : But in vigorous universal obedience, in a zea^; 
lous keeping of all the commandments, in watchful- 
ness and painfulness, in denying ourselves, and taking 
up our cross dail^ ; as well as in earnest prayer and 
fasting, and a close attendance on ail the ordinances 
of God. And if any man dream of attaining it any 
ether way (yea, or of keeping, it when it is attained, 
when he has received it even in the largest measure) 
he deceive th his own soul. It is true we receive it 
by simple faith. But God does not, will not give 
that faith, unless we seek it with ail diligence, in the 
way which he hath ordained. 

This consideration may satisfy those who inquire r 
Why so few have received the blessing ? Inquire, how 
many are seeking it in this way ; and you have a suf- 
ficient answer. 

Prayer especially is wanting. Who continues in~ 
>:.iant therein ? Who wrestles with God for this very 
tiling ? So ye have not y because ye ask not ; or because 
ye&sk qntiss, rmmolfj " That you may be renewed be- 
fore you die." Beibre you die 1 Will that content you ? 
Nay, but ask, that it may be done now to-day ! While 
it is called to-day ! Do not call this " setting God a 
Ume. 5 ' Certainly to-day is his time as well as to-mor- 
row. Make haste, man? make haste ! Let 

Thy soul break out in strong desire 

The perfect bliss to prove ! 
Thy longing heart be ail on lire 

To be dissolv'd in love ! 

Q* But may we continue in peace and joy, till we 
are perfect in love ! 

jZ. Certainly we may ; for the kingdom of God is 
not divided against itself. Therefore, let not believ- 
ers be discouraged from rejoicing in the Lord always. 
And yet we maybe sensibly pained at the sinful na- 
ture that still remains in us. It is good for us to 
have a piercing sense of this, and a vehement desire 
to be delivered from it. But this should only incite 
ttsthe more zealously to fly every moment to our 



115 

strong helper, the more earnestly io firess forward tte 

the mark^f or the prize cf our high calling in Christ Jesus* 
And when the sense of our sin most aboundsj the sense 
of his love should much more abound. 

Q. How shall we treat those who think they haye 
attained ? 

A. Examine them candidly, and exhort them to 
pray fervently that God would shew them all that is 
in their hearts. The most earnest exhortations to 
abound in every grace, and the strongest cautions to- 
avoid all evil, are given throughout the New Testa- 
ment, to those who are in the highest state of grace. 
But this should be done with the utmost tenderness, 
and without any harshness, sternness, or sourness. 
We should carefully avoid the very appearance of 
anger, unkindness, or contempt. Leave it to Satan 
thus to tempt, and to his children to cry out, Let us 
examine him with desjiitefulness and torture, that we 
may know his meekness, and prove his patience. If 
they are faithful to the grace given, they are in no 
danger of perishing by mistake : no, not if they re- 
main in that mistake till their spirit is returning to 
God. 

Q. But what hurt can it do, to deal harshly witli 
them ? 

A. Either they are mistaken or they are net. If 
they are, it may destroy their souls. This is nothing 
impossible, no, nor improbable . It may so enrage 
or so discourage them, that they will sink, and rise no 
more. If they are not mistaken, it may grieve those 
whom God has not grieved, and do much hurt unto 
our own souls. For undoubtedly he that touch eth 
them, touch eth, as it were, the apple of God's eye. If 
they are indeed full of his Spirit, to behave unkindly 
or contemptuously to them, is doing no little despite 
to the Spirit of grace. Hereby likewise we feed and 
increase in ourselves evil surmising, and many wrong 
tempers. To instance only one : What self-sufficien- 
cy is this, to set ourselves up for inquisitors-:-^ era!, 
or peremptory judges in these deep things of God I 



116 

Are we qualified for the office ? Can we pronounce In 
all cases, How far infirmity readies ? What may, and 
what may FxOt be resolved into It? What may in 
all circumstances, and what may not, consist with 
perfect L6ve r Can we precisely determine, How it 
will influence the look, the gesture, the tone of voice ? 
If we can, doubtless we are the me?u and wisdom shall 
die with us I 

Q, But if tKey are displeased at our not believing 
them, is not this a full proof against them ? 

A. According as that displeasure is : if they are 
an^ry, it is a proof against them : if they are grieved, 
it is not. They ought to be grieved, if we disbe- 
lieve a real work of God, and thereby deprive our- 
pelves of the advantage we might have received from 
it. And we may easily mistake this grief for anger, 
as the outward expressions of both are much alike. 

Q. But is it not well to find out those, who fancy 
they have attained, when they have not ? 

A. It is well to do it by rnild, loving examination. 
"But it is not well to triumph even over these. It is ex- 
tremely wrong, if we Jind such an instance, to rejoice 
as if we had found great spoils. Ought we not rath- 
er to grieve, to be deeply concerned, to let our eyes 
run down with tears ? Here is one who seemed to be 
a living proof of God's power to save to the uttermost , 
but, alas ! it is not as we hoped ! He is weighed in the 
balance and found %uanting ! And is this matter of 
joy ? Ought we not to rejoice a thousand times more? 
if we can lind nothing but pure love ? 

" But he is deceived." What then ? It is a harm- 
less mistake, while he feels nothing but love in his 
heart. It is a mistake which generally argues great, 
grace, a high degree both of holiness and happiness. 
ThJS should be a matter of real joy to all that are 
simple of heart, not the mistake itself, but the height 
of grace which for a time occasions it. I rejoice that 
this soul is always happy in Christ, always full of 
prayer and thanksgiving. I rejoice that he feels no 
unholy temper, but the pure love of God continually. 



nr 

And I will rejoice, if sin is susfiendedy till it is totally 
destroyed ? 

Q. Is there no danger then in a man's being thus 
deceived ? 

A. Not at the time that he feels no sin. There was 
danger before, and there will be ag r \in, when he 
comes into fresh trials. But so long as he feels nc- 
thing but love animating all his thoughts, and words, 
and actions, he is in no danger : he is not only happy, 
but safe, under the shadow of the Almighty. And for 
God's sake, let him continue in that love as long as 
he can : mean time you may do well, to warn him of 
the danger that will be, if his love grow cold and 
sin revive, even the danger cf casting away hope, 
and supposing, that because he hath not attained yet, 
therefore he never shall. 

Q. But what if none hath attained it yet ? What 
if all who think so are deceived ? 

A. Convince me of this, and I will preach it no 
more. But understand me right. I do not build any r 
doctrine on this or that person. This or any other 
man may be deceived, and I am not moved. But 
if there be none made perfect in love yet, God has not- 
sent me to preach Christian perfection. 

Put a parallel case. For many years I have preach- 
ed, " There is a peace of God which passeth all under- 
standing." Convince me that this word has fallen to 
the ground ; that in all these years none have attain- 
ed this peace : that there is no living, witness of it at 
this day, and I will preach it no more. 

" O but several persons have died in that peace." 
Perhaps so : but I want living witnesses. I cannot 
indeed be infallibly certain, that this or that person is 
a witness. But if I were certain there are none such, 
I should have done with this doctrine. 

" You misunderstand me. I believe some who di- 
ed in this love, enjoyed it long before their death. But 
I was not certain, that their former testimony was 
true, till some hours before thev.died." 



118 

You had not an infallible certainty then. And a 
reasonable certainty you might have had before : such 
a certainty as might have quickened and comforted 
your own soul, and answered all other Christian pur- 
poses. Such a certainty as this any candid person, 
may have, suppose there be any living witness, by 
talking one hour with that person in the love and fear 
of God. 

Q. But what does it signify, whether any have at- 
tained it or no, seeing so many scriptures witness 
for it ? 

A. If I were convinced that none in England had 
attained what has been so clearly and strongly preach- 
ed by such a number of preachers, in so many places, 
and for so long a time ; I should be clearly convin- 
ced, that we had all mistaken the meaning of those 
scriptures. And therefore for the time to come, I 
too should teach, that " sin will remain till death." 

X will here beg leave to add a few questions written 
by a plain m^xri on this important subject. 

" Queries, humbly proposed to those who deny 
Christian perfection to be attainable in this life. 

1 . Has not there been a larger measure of the Ho- 
ly Spirit given under the gospel, than under the Jew- 
ish dispensation ? If not, in what sense was the Spirit 
not given before Christ was glorified ? John vii. 39 \ 

2\ Was that glory which followed the sufferings of 
Christ, 1 Pet. L 1 1. an external glory, or an internal? 
viz. the glory of holiness? 

3. Has God any where in scripture commanded ix% 
more than he has promised to us ? 

4. Are the promises of God respecting holiness? 
to be fulfilled in this life, or only in the next ? 

5. Is a Christian under any other laws than those 
which- God promises to write in our heart? Jer. 
kxxVSL &«*• Heb. iii. 10. 

6. In what sense is the righteousness of the law ful~ 
filled in those, who walk not after thejlesli) butofter .•/.- 

Spirit? Horn* viii. 4, 



possible fcr any one in this life to 
God with all his heartland rrini,and soul, and strength '< 
And is the Christian under any law which is nd ful- 
filled in this love ? 

8. Does the soul's going out of the body effect 
purification from indwelling sin ? 

9. If so, is knot something else, not the blood of 
Christ, which cleanseth it from all sin ? 

10. If his blood cleanseth us from all sins, whi> 
the soul and body are united, is it not in this life ? 

1 1 . If when that union ceases, is it not in the next ? 
And is not this too late ? 

12. If in the article of death ; what situation is the 
-soul in, when it is neither^ the body nor out of it ? 

13. Did not St. Paul pray according to the will of 
God, when he prayed that the Thessalonians might 
be sanctified wholly, and preserved (in this world, not 
the next, unless he was praying for the dead) blame- 
less in body, soul, and spirit, unto the coming of Jesus 
-Christ? 

14. Do you sincerely desi re to be freed from in- 
dwelling sin in this life ? 

1 5 . If you do, did not God give you that desire ? 

16. If so, did he not give it you to mock you, since 
it is impossible it should ever be fulfilled? 

17. If you have not sincerity enough even to desire 
it, are you not disputing about matters too high for 
you ? 

1 8 . Do you ever pray God to cleanse the thoughts of 
your heart, that you may fierfectty love him ? 

19. If you neither desire what yen* ask, nor believe 
it attainable, pray you not as a fool prayeth ? 

God help thee to consider these questions calmly 
and impartially 1" 

In the year 1768, the number of those who believed 
they were saved from sin, still increasing, I judged 
it needful to publish, chiefiy for their use, " Farther 
thoughts on Christian Perfection :" which I will also 

oin. 



120 

Q. 1. How is Christ the end of the law for rightZ ■-■ 
ousness to every one that believeth ? Rom. x. 4 

A, In order to understand this, you must understand 
what law is here spoken of. And this, I apprehend, 
sis, 1 . The Mosaic law, the whole Mosaic dispensa- 
tion ; which St. Paul continually speaks of as one, 
.though containing* three parts, the political, moral, 
and ceremonial : 2. The Adamic law, that given to 
Adam in innocence, properly called " the law of 
works." This is in substance the same with the An- 
gelic law, being common to angels and man. It re- 
quired that man should use to the glory of God, all the 
powers with which he was created. Now he was cre- 
ated free from any defect, either in his understand- 
ing or his affections. His body was then no cleg 
to the mind: it did not hinder his apprehending all 
things clearly, judging truly concerning them, and 
reasoning justly : if he reasoned at all, I say, " if lie 
reasoned; for possibly he did not. Perhaps he had 
no need of reasoning, till his corruptible body pres- 
sed down the mind, and impaired his native faculties. 
Perhaps till then, the mind saw every truth that of- 
fered, as directly as the eye now sees the light. 

Consequently this law, proportioned to his original 
powers, required that he should always think, always 
f-peak, and always act precisely right, in every point 
whatever. He was well able to do so. And God 
could not but require the service he was able to pay. 

13 ut Adam fell; and his incorruptible body became 
corruptible : and ever since it is a clog to the soul, 
and hinders its operations. Hence at present, no 
child of man can at all times apprehend clearly, or 
judge truly, And where either the judgment or ap- 
prehension is wrong, it is impossible to reason justly. 
There fore It is as natural for a man to mistake, as to 
breathe-; and he can no more live without the one 
than without the other. Consequentlyno man is able to 
perform the service, which the Adamic law requires. 

And no man is obliged to perform it ; God does 
not require it of any man. For Christ is the end of 



the Adamic as well as the Mosaic law. By his death 
he put an end to both : he hath abolished both the one 
and the other, with regard to man ; and the obliga- 
tion to observe either the one or the other is vanished 
away. Nor is any man living bound to observe the 
Adamic more than the Mosaic law.* 
P In the room of this Christ hath established another, 
namely, the law of faith. Not every one that doeth,' 
but every one that believeth, now receiveth righteous- 
ness in the full sense of the word, that is, he is justifi* 
ed, sanctified, and glorified. 

Q. 2. Are we then dead to the law ? 

A. We are dead to the law by the body of Christ 
given for us ; Rom. vii. 4. to the Adamic as well as 
Mosaic law. We are wholly freed therefrom by his 
death : that law expiring with him. 

Q. 3. How then are we not without law to God, but 
under the law to Christ? 1 Cor. ix. 21. 

A. We are without that law. But it does not fol- 
low that we are without any law. For God has es- 
tablished another law in its place, even the law of faith. 
And we are all under this law to God and to Christ. 
Both our Creator and our Redeemer require us to ob- 
serve it. 

Q. 4. Is love the fulfilling of this law? 

A. Unquestionably it is. The whole law, under 
which we now are, is fulfilled by love, Rom. xiii. 9, 
10. Faith working or animated by love, is all that 
God now requires of man. He has substituted (not 
sincerity but) love, in the room of angelic perfection. 

Q. 5. How is love the end of the commandment? 
1 Tim. i. 5. 

ATlt is the end of every commandment of God. 
It is the point aimed at by the whole, and every part 
of the Christian institution. The foundation is faith, 
purifying the heart ; the end love, preserving a good 
conscience. 

* . i — ■» 

. * / mean it is not the condition either of present or 
future salvation*. L 



122 

$, 6. What love is this ? 

^. The loving the Lord our God with all our heart, 
mind, soul, and strength .; and the loving our neighbour^ 
every man as ourselves, as our own souls. 

Q. 7. What are the fruits or properties of this 
love ? 

A. St Paul informs us at large, Love is long-suffer- 
ing It suffers all the weaknesses of the children of 
God, all the wickedness of the children of the world. 
And that not for a little time only, but as long as God 
pleases. In all it sees the hand of God, and willingly 
submits thereto. Mean time it is kind.. In all, and 
after all it suffers, it is soft, mild tender, benign, 
JLove envieih not : It excludes every kind and degree 
of envy out of the heart, Love actethnot rashly \, in a 
violent, headlong manner, nor passes any rash or se* 
vere judgment. It doth not behave itself 'indecently ', it 
is not rude, does not act out of character : seeketh not 
her own ease, pleasure, honour, or profit; is not fire - 
voked: expels all w^rath from the heart; thinketh no 
evil: casteth out all jealousy, suspiciousness, and 
readiness to believe evil : rejoiceth not in iniquity ; yea, 
weeps at the sin or folly ©fits bitterest enemies : but 
rejoicethin the truth, in the holiness and happiness of 
every child of man. Love covereth all things : speaks 
evil of no man : beUeveth all things, that tend to the 
advantage of another's character. It hofteth all thi?7gs : 
whatever may extenuate the faults which cannot be 
denied : and it endure th all things, which God can per- 
mit, or men and devils inflict. This is the law of 
Christ, the perfect law, the law of liberty . 

And this distinction between the law of faith (or 
love) and the law of works, is neither a subtle nor 
an unnecessary distinction. It is plain, easy, and in- 
telligible to any common understanding. And it is 
absolutely necessary, to prevent a thousand doubts and 
fears, even in those who do walk in love. 

Q. 8. But do we not in many things offend all, yea 
the best of us, even against this law ? 

A, In one sense we do not, while all our tempers. 



123 

and thoughts, and words, and works spring from love. 
But in another we do, and shall do, more or less, as 
long as we remain in the body. For neither love nor 
the unction of the Holy One makes us infallible. 
Therefore through unavoidable defect of understand- 
ing we cannot but mistake in many things. And 
these mistakes will frequently occasion something 
wrong, both in our temper, and words, and actions, 
From mistaking his character, we may love a person 
less than he really deserves. And by the same mis- 
take we are unavoidably led to speak or act with re- 
gard to that person, in such a manner as is contrary to 
this law, in some cr other of the preceding instances. 

Q. 9. Do wc not then need Christ, even on this 
account ? \ 

A. The holiest of men still need Christ, as their 
prophet, as the Light of the world. For he does not 
give them light, but from moment to moment : the 
instant he withdraws, all is darkness. They still need 
Christ as their King. For God does not give them 
a stock of holiness. But unless they receive a sup- 
ply every moment, nothing but unholiness would re- 
main. They still need Christ as their Priest, to make 
atonement for their holy things. Even perfect holiness 
is acceptable to God only through Jesus Christ. 

Q. 10. May not then the very best of men adopt 
the dying martyr's confession, " I am in myself 720- 
tffing but sin, darkness, hell ; but thou art my light, 
ray holiness, my heaven r" 

JL Not exactly. But the best of men may say, " Thou 
art my light, my holiness, my heaven. Through 
my union with thee, I am full of light, of holiness, and 
happiness. And if I were left to my&clf I should be 
nothing but sin, "darkness, hell." 

But to proceed. The best of men need Christ as 
their priest, their atonement, their advocate with the 
Father; not only, as the continuance of their every 
blessing depends on his deeith and intercession, but 
on account of their coming short of the law of love, 
For every man living does so, You who fed all love % 



124 

compare yourselves with the preceding description ; 
weigh yourselves in this balance, and see if you are 
not wanting in many particulars. 

Q. 11. But if all this be consistent with Christian 
perfection, that perfection is not freedom from all sin s 
seeing sin is the transgression of the law. And the 
perfect in love transgress the very law they are under. 
Besides they need the atonement of Christ. And he 
is the atonement for nothing but sin. Is then the 
term sinless perfection proper I 

A. I do not approve of the expression. But ob- 
serve, in what sense the person in question, need the 
atonement of Christ. They do not need him to re- 
concile them to God afresh ; for they are reconciled. 
They do not need him, to restore the favour of God, 
but to continue it. He does not procure pardon for 
them anew,hx\t ever liveth to make intercession for them. 
And by one offering he hath perfected forever them that 
are sanctified. Heb. x. 14. 

For want of duly considering this, some deny that 
they need the atonement of Christ. Indeed exceed- 
ing few : I do not remember to have found five of 
them in England. Of the two, I would far socr.er 
give up Christian perfection. But we need not give 
up either one or the other. The perfection I hold, 
Love rejoicing evermore, praying without ceasing, and 
in every thing giving thanks, is well consistent with it : 
if any hold a perfection which is not, they must look to it, 

Q. 12. Does then Christian perfection imply any 
more than sincerity ? 

A. Not if you mean by that. word, love filling the 
heart, expelling pride, wrath, evil desires, self-will : 
rejoicing evermore, praying without -ceasing, and in 
every thing giving thanks. But I doubt few use sin - 
ceri'ty in this sense. Therefore I think the old word 
is best. 

A person "may be sincere, who has all his naturai 
tempers, pride, wrath, lust, self-will, in some degree. 
But he is not perfect in love, till his heart is cleansed 
from these, and all its other corruptions. 



125 

To clear this point a little farther ; I know many 
that love God with all their heart. He is their on$ 
desire, their one delight, and they are continually- 
happy in him. They love their neighbour as them- 
selves. They feel as sincere, fervent, constant a de- 
sire for the happiness of every man, good or bad, 
friend or enemy, as for their own. They rejoice 
evermore, pray without ceasing, and in every thing 
give thanks. Their souls are continually streaming 
up to God, in holy joy, prayer and praise. This is a 
point of fact. And this is plain, sound scriptural ex- 
perience. 

But even these souls dwell in a shattered body, and 
are so pressed down thereby, that they cannot always 
exert themselves as they would, by thinking, speak- 
ing, and acting precisely right. For w T ant of better 
bodily organs, they must at times, think, speak or act, 
wrong ; not indeed through a "defect of love, but 
through a defect of knowledge. And while this is the 
case, notwithstanding that defect, and its consequent 
ces, they fulfil the law of love. 

Yet as even in this case there is not a full conform- 
ity to the perfect law, so the most perfect in love do 
on this very account, need the blood of atonement, 
and may properly for themselves, as well as for their 
brethren, say, Forgive us our trespasses, - 

Q. 13. But if Christ has put an end to that law, 
what need of any atonement for their transgressing it J 

A. Observe in what sense he has put an end to it, 
and the difficulty vanishes. Were it not for the abi- 
ding merit of his death, and his continual intercession 
for us, that law would condemn us stiil. These there- 
fore we stili need, for every transgression of it ? 

Q. 14. But can one that is saved from sin be 
tempted ? 

A. Yes; for Christ was tempted, 

Q. 15. However, wha<t you call temptation, I call 
the corruption of my heart. And how v. ill you dis^ 
uish one from the other ? 
L2 



126 

A. Iii some cases it is impossible to distinguish... 
without the direct witness of the Spirit. But in gen- 
eral one may distinguish thus : 

One commends me. Here is a temptation to pride ; 
but instantly my soul is humbled before God. And 
I feel no pride ; of which I am as sure as that pride 
is not humility. 

A man strikes me. Here is a temptation to anger. 
But my heart overflows with love ; and I feel no an- 
ger at ail : of which I am as sure, as that love and an- 
ger are not the same. 

A woman solicits me. Here is a temptation to lust. 
But in the instant I shrink back ; and I feel no desire 
or lust at all : of which I am as sure, as that my hand 
is cold or hot. 

Thus it is, if I am tempted by a present object ; and 
it is just the* same, if when it is absent, the devil re- 
calls a commendation, an injury, or a woman to my 
mind. In the instant the soul repels the temptation, 
and remains filled with pure love . 

And the difference is still plainer, when I compare 
my present state with my past, wherein I felt temp- 
tation and corruption too. 

Q. 16. But how do you know that you are sanctified, 
saved from your inbred corruption ? 

A. I can know it no otherwise than I know that I 
am justified. Hereby know we that we are of Gcd, in 
either sense, by the Spirit that he hath given us. 

We know it by the witness and by the fruit of the 
Spirit. And first by the witness. As when we were 
justified, the Spirit bore witness with our Spirit^ that 
our sins were forgiven ; so when we were sanctified, 
he bore witness, that they were taken away. Indeed 
the witness of sanctifi cation is not always clear at first 
(as neither is that of justification;) neither is it after- 
wards always the same, but like that of justification, 
sometimes stronger and sometimes fainter. Yea, and 
sometimes it is withdrawn. Yet in general, the lat- 
ter testimony of the Spirit is both as clear and as stea- 
dy as the forrner. 






127 

Q. 17. But "what need is the re of it, seeing sanctiii 
tion is a real change, not a relative only, like justifica- 
tion ? 

A. But is the new birth a relative change only ? Is 
aot this a real change ? Therefore if we need no wit- 
ness of our sanctification, because it is^i real change, 
for the same reason we should need none that we are 
born of, or are the children of God. 

Q. 18. But does not sanctification shine by its own 
light? 

A. And does not the new-birth too ? Sometimes it 
does. And so does sanctification : at others it does 
not. In the hour of temptation Satan clouds the 
work of God, and injects various doubts and reason- 
ings, especially in those who have either very weak or 
very strong understandings. At such times there is ab- 
solute need of that witness ; witholft which the work 
of sanctification, not only could not be discerned, but 
could no longer subsist. Were it not for this, the 
soul could not then abMe in the love of God : much 
-less could it rejoice evermore, and in every thing 
give thanks. In these circumstances therefore, a 
direct testimony that we are sanctified, is necessary 
in the highest degree. 

" But I have no witness that £ am saved from sin s 
and yet I have no doubt of it. Very well. As long 
as you have no doubt, it is enough : when you have, 
you will need that witness. j 

Q. 1 9 . But what scripture makes mention of any 
such thing, or gives any reason to expect it ? 

A. That scripture, 1 Cor. ii. 12 "We have receiv- 
ed not the spirit that is of the world, but the Spirit 
which is of God, that we may know the things which 
are feely given us of God." 

Now surely sanctification is one of the things which 
are freely given us of God. And no possible reason 
can be assigned, why this should be excepted, when 
the apostle says, " We receive the Spirit/or this ve- 
ry end, that we may know the things which are thus 
freely given us," 



Is not the same thing implied in that well known 
scripture, Rom. viii. 16. " The Spirit itself beareth 
witness with our spirit, that we are the children of 
God." Does he only witness this to those who are 
children of God in the lowest sense ? Nay but to 
those also who are such in the highest sense. And 
does he not wrZness that they are such in the highest 
sense ? What reason have we to doubt it ? 

What if a man were to affirm (as indeed many do) 
that this witness belongs only to the highest class of 
Christians ; Would you not answer, the apostle makes 
no restriction ? Therefore doubtless it belongs to all 
the children of God. And will not the same answer 
hold if any affirm, That it belongs only to the lowest 
class ? 

Consider likewise, 1 John, v. 19. " We know that 
we are of God." How? "By the Spirit that he hath 
given us," 1 John,iii. 24. JVay } "hereby we know 
that he abideth in us." And what ground have we 
either from scripture or reason, to exclude the witness 
anymore than the fruit of the Spirit from being here 
intended ? By this then also we know that we are of 
God, and in what sense we are so. Whether we are 
babes, young men, or fathers, we know in the same 
manner. 

Not that I affirm, That all young men, or even fa- 
thers, have this testimony every moment: there may 
be intermissions of the direct testimony that they are 
thus born of God. But those intermissions are fewer 
and shorter as they grow up in Christ. And some 
have the testimony both of their justification and 
sanctiiication, without any intermission at all : which 
I presume more might have, did they walk as hum- 
bly and as closely with God as they may. 

Q. 20. May not some of these have a testimony 
from the Spirit, that they shall not finally fall from 
God ? 

A. They may. And this persuasion, that neither 
life nor death shall se liar ate them from Him, far from 
being hurtful, may in some circumstances be ex^ 



129 

tremely useful. These therefore we should in no 
wise grieve, but earnestly encourage them to hold the 
beginning of their confidence stedfast to the end. 

Q. 21. But have any a testimony from the Spirit 
that they shall never sin ? 

A. We know not that they have. Besides, we do 
not find any general state described in scripture, from 
which a man cannot draw back to sin. If there were 
any state wherein this was impossible, it would be 
that of those who are sanctified, who are Fathers in 
Christ, who rejoice evermore, pray without ceasing, and 
in every thing give thanks. But it is not impossible for 
these to draw back. They who are sanctified, may yet 
fall and perish. Heb. x. 29. Ev en Fathers in Christ 
need that warning, " Love not the world. " 1 John ii. 
15. They who rejoice, pray, and give thanks without 
ceasing, may nevertheless quench the Spirit. 1 Thess. 
v. 16, Sec. Nay, even they who are scaled unto the day 
of redemption, may yet grieve the Holy Spirit of God, 
Eph.iv. 30. 

Q. 22. By what fruit of the Spirit may we know that 
we are of God, in the highest sense ? 

A. By love, joy, peace always abiding : by invariable 
long-suffering, patience, resignation ; by gentleness 
triumphing over all provocation ; by goodness, mild- 
ness, sweetness, tenderness of spirit , by fidelity, sim- 
plicity, godly sincerity ; by meekness, calmness, even- 
ness of spirit ; by temperance, not only in food and 
sleep, but in all things natural and spiritual. 

Q. 23. But what great matter is there in this ? Have 
we not all this, when we are justified? 

A. What! Total resignation to the will of God, 
without any mixture of self-will ? Gentleness without 
any touch of anger, even the moment we are provoked ? 
Love to God, without the least love to the creature, 
but in and for God, excluding all pride ? Love to man, 
excluding all envy, all jealousy, and rash judging? 
Meekness, keeping the whole soul inviolably calm? 
And temperance in all things? Deny that any ever 



v 130 

came up to this, if you please : but do not say all who 
are justified do. 

Q. 24. But some who are newly justified do: what 
then will you say to these ? 

A. If they really do, I will say, they are sanctified, 
saved from sin in that moment : and that they never 
need lose what God has given, or feel sin anymore. 

But certainly this is an exempt case. It is otherwise 
with the generality of ^hose that are justified. They 
feel in themselves, more or less, pride, self-will^ and 
a heart bent to backsliding. And till they have grad- 
ually mortified these, they are not fully renewed in 
{ove. 

Q. 25. But is not this the case of all that are justi- 
fied? Do they not gradually 'die to sin and grow in 
grace, till at, or perhaps a little beiore death, God 
perfects them in love ? 

A. I believe this is the case of most, but not all, 
God usually gives a considerable time, for men to re- 
ceive light, to grow in grace, to do and suffer his will, 
before they are either justified or sanctified. But he 
does not invariably adhere to this. Sometimes he 
cuts short his work. He does the work of many 
velars in a few weeks : perhaps in a week, a day, an 
hour. He justifies, or sanctifies, both those who have 
done or suffered nothing, and who have not had time 
for a gradual growth, either in light or grace. And 
may he not do what he will with his own? Is thine 
eye evil, because he is gsod ? 

It need not therefore, be affirmed over and over, 
and proved by forty texts of scripture, either that 
most men are perfect in love at la st, that there is a 
gradual work of God in the soul : or that, generally 
speaking, it is a long time, even many years before sin 
is destroyed. All this wo know. But we know like- 
wise, that God may, with man's good leave, cut short 
his work, in whatever degree he pleases, and do the 
usual work of many years in a moment. He does so ( 
in many instances. And yet there is a gradual work 
both before and after that moment. So that one may 



131 

timrm, the work is gradual; another, it is imtahta* 
neons : without any manner of contradiction. 

Q. 26. Does St. Paul mean any more by being 
sealed with the Spirit, than being renewed in love ? 

A\ Perhaps in one place, 2. Cor. i. 22. he does not 
mean so much. But in another, Eph. i. 13. he 
seems to include both the fruit and the witness : and 
that in a higher degree than we experience, even 
when we are first renewed in love. God sealed us with 
the Spirit of promise, by giving us the full assurance 
of hope ; such a confidence of receiving all the pro- 
mises of God, as excludes the possibility of doubting ; 
with that Holy Spirit, by universal holiness, stamping 
the whole image of God on our hearts. 

Q. 27. But how can those who are thus sealed grieve 
the Holy Spirit of God? 

A. St. Paul tells you very particularly, 1 . By such 
conversation, as is not profitable, not to the use of edi- 
fying, nor apt to minuter. grace to the hearers: 2. By 
relapsing into bitterness or want of kindness : .3. By 
wrath, lasting displeasure, or want ef tender-hearted- 
?:ess: 4. By anger, however soon it is over, want of in- 
stantly fo rgi 'ving one another 5 . By clamour, or brawl- 
ing, loud, harsh, rough speaking : 6. By evil-speaking, 
whispering, tale-bearing ; needlessly mentioning the 
fault of an absent person, though in ever so soft a 
manner. 

Q. 28. What do you think of those in London, who 
seem to have been lately renewed in love ?* 

A. There is something very peculiar in the experi- 
ence of the greater part of them. One would expect 
that a believer should first be filled with love, and 
thereby emptied of sin ; whereas these were emptied 
of sin first, and then filled with love. Perhaps it 
pleased Gcd to work in this manner, to make his 
work more plain and undeniable ; and to distinguish 

*Iii the year 1763, when between 3 and 4 hundred in 
the society in London r prof essed to be perfect eel in love 



132 

it more clearly from that overflowing love, which is 
often felt even in a justified state. 

It seems likewise most agreeable to that great pro- 
mise, Ezek. xxxvi. 25, 25, From all your Jilt hiness will 
I cleanse you: a new heart also will I give you, and a 
new spirit will I put within you. 

But I do not think of them all alike: there is a wide 
difference between some of them and others. I think 
most of them with whom 1 have spoken have much 
faith, love, joy, and peace. Some of these, I believe, 
are renewed in love, and iiave the direct witness of it : 
and they manifest the fruit above described, in all their 
words and actions. Now let any man call this what 
he will. It is what I call Christian Perfection. 

But some who have much love, peace and joy, yet 
have not the direct witness. And others who think 
they have, are nevertheless manifestly wanting in 
the fruit. How many I will not say : perhaps one in 
ten, perhaps more or fewer. But some are undenia- 
bly wanting in long-siiffering) Christian resignation. 
They do not see the hand of God in whatever occurs, 
and cheerfully embrace it. They do not in every 
thing give thanks, and rejoice evermore. They are 
not happy ; at least, not always happy. For some- 
times they complain. They say : " TJiis or that is 
hard!" 

Some are wanting in gentleness. They resist evil 
instead of turning the other cheek. They do not re- 
ceive reproach with gentleness ; no, nor even reproof. 
Nay, they are not able to bear contradiction, without 
the appearance, at, least, of resentment. If they are 
reproved, or contradicted, though mildly, they do 
not take it well. They behave with more distance and 
reserve than they did before. If they are reproved 
or contradicted harshly, they answer it with harsh* 
ness ; with a loud voice, or with an angry tone, or in 
a sharp or surly manner. They speak shajrply, or 
roughly, when they reprove others, and behave 
Toughly to their inferiors. 



133 

Bomc are wanting in goodness. They are not kind, 
mild, sweet, amiable, soft, and loving at all times, in 
their spiiit, in their words, in their looks and air, in 
the whole tenor of their behaviour; and that to all, 
high and low, rich and poor, without respect of per- 
sons : particularly to them that are out of the way, to 
opposers, and those of their own houshold. They 
do not long, study, endeavour by every means, to make 
all about them happy. They can see them uneasy, 
and not be concerned : perhaps they may make them 
so. And then wipe their months and say, l " Why, 
they deserve it. It is their own fault." 

Some are wanting in fidelity, a nice regard to truth, 
simplicity, and godly sincerity. Their love is hardly 
without dissimulation ; something like guile is found 
in their mouth. They are smooth to an excess, so as 
scarce to avoid a degree of fawning, or of seeming to 
mean what they do not. 

Some are wanting in meekn ess, quietness of spirit, 
composure, evenness of temper. They are up and 
down, sometimes high, sometimes low ; their mind is 
n«t well balanced. Their affections are either not in 
due proportion; they have too much of one, too little 
of another : or they are not duly mixed and tempered 
together. So as to counterpoise each other. Hence 
there is often a jar. Their soul is out of tune, and 
cannot make the true harmony. 

Some are wanting in temperance. They do not 
steadily use that kind and degree of food, which they 
know, or might know, would most conduce to the 
health, strength, and vigour of the body. Or they are 
not temperate in sleep : they do not rigourously ad- 
here to what is best both for body and mind. Other- 
wise they would constantly go to bed and rise early, 
and at a fixed hour. Or they sup late, which is neither 
good for body nor soul. Or they use neither fasting 
nor abstinence. Or they prefer (which are so many 
sorts of intemperance) that preaching, reading, or 
conversation, which gives them a transient joy and 
M 



134 

comfort, before that which brings godly sorrow, or 
instruction in righteousness. S uch j oy is not sanctified . 
It doth not tend to and terminate in the crucifixion of 
the heart. Such faith doth not centre in God, but 
rather in itself. 

So far all is plain. I believe you have faith, and 
love, and joy, and peace You who are particularly 
concerned, know each for yourself, that you are want- 
ing in the respect above mentioned. You are want- 
ing either in long-suffering, gentleness or goodness ; 
either in fidelity, meekness, or temperance. Let us 
not then, on either hand, fight about words. In the 
thing we clearly agree. 

You have not what I call Christian perfection. — 
However, hold fast what you have, and earnestly pray 
for what you have not. 

Q. 29. Can those who are perfect in love, grow in 
grace ? 

A. Undoubtedly they can : And that not only while 
they are in the body, hut probably to all eternity. 

Q. 30. Can they fall from it ? 

A. I am well assured they can. Matter of fact puts 
this beyond dispute. Formerly we thought, one sav- 
ed from sin could not fall. Now we know the contra- 
ry. Neither does afcy one stand, by virtue of any 
thing that is implied in the nature of the state. There 
is no such height or strength of holiness as it is impos- 
sible to fall from. If there be any that cannot fa IU this 
wholly, depends on the promise and faithfulness of God. 

Q. 3 1 . Can those who fall from this state, recover it ? 

A. Why not? We have instances of this also. Nay, 
it is an exceeding common thing, for persons to lose 
it more than once, before they are established therein. 

It is therefore to guard them who are saved from 
sin, from every occasion of stumbling, that I give the 
following advices. 

p. 32. \\ hat is the first advice that you would gi\e 
them? 

A. Watch and pray continually against pride. If 
God has cast it out, see that it enter no more : it is 



135 

fall as dangerous as evil desire ; and you may slide 
back into it unawares : especially if you think there is 
no danger of it. " Nay but I ascribe all I have to 
God." So you may, and be proud nevertheless. For 
it is pride, not only to ascribe any thing we have to 
ourselves, but to think we have What we really have 
not. You ascribe all the knowledge you have to God ; 
and in this respect you are humble. But if you think 
you have more than you really have: or if you think 
you are so taught of God, as no longer to need man's 
teaching, pride iieth at the door. 

Do net therefore say to any that would advise or re- 
prove you, " You are blind : you cannot teach me," 
Do not say, This is your wisdom your carnal reason : 
but calmly weigh the thing before Gcd. 

Always remember, much grace does not imply 
much light. These do not always go together. As 
there may be much light where there is little love, so 
there may be much love where there is little light. 
The heart has more heat than the eye ; yet it cannot 
see. And God has wisely tempered the members of 
the body together, that none may say to another, " I 
have no need of thee." 

To imagine none can teach you but those who are 
themselves saved from sin, is a very great and danger- 
ous mistake. Give not place to it for a moment. It 
will lead you into a thousand other mistakes, and that 
iiTeco* erably, No : Dominion is not founded in grace, 
as the mad-men of the last age talked. Obey and 
regard them that are over you in the Lord, and do not 
think you know better than they. Know their place 
and, your own: always remembering, Much love 
does not imply much light. 

The not observing this has led some into many 
mistakes, and into the appearance, at least, of pride. 
O beware of the appearance and the thing. Let there 
hi in you that lowly mind which was in Jesus Christ, 
And be ye likewise clothed with humility. Let it not 
only fill, but cover you all over. Let modesty and 
self-dimdence appear in all your w T ords and actions. 



136 ~ 

Let all you speak and do, shew that you are little, and 
base, and mean, and vile in your own eyes. 

As one instance in this, be always ready to own 
any fault you have been in. If you have at any time 
thought, spoke, or acted wrong, be not backward to 
acknowledge it. Never dream that this will hurt the 
cause of God : no, it will further it. Be therefore 
open and frank when you are taxed with any thing : 
do not seek either to evade or disguise it. But let it 
appear just as it is> and you will thereby not hinder, 
but adorn the gospel. 

Q. 33. What is the second advice which you 
would give them ? 

J. Bewaie of that daughter of pride, enthusiasm I 
keep at the utmost distance from it r give no place to 
a heated imagination. Do not hastily ascribe things 
to God. Do not easily suppose dreams, voices, im- 
pressions, visions, or revelations to be from God. 
They may be from him ; they may be from na- 
ture ; they may be from the devil. Therefore be- 
lieve not every spirit^ but try the spirits whether they 
he of God. Try all things by the written word, and 
let all bow down before it. You are in danger of 
enthusiasm every hour, if you depart ever so little 
from scripture ; yea, or from the plain literal mean- 
ing of any text, taken in connection with the context. 
And so you are, if you despise, or lightly esteem 
reason, knowledge, or human learning: everyone of 
which is an excellent gift of God and may serve the 
noblest purposes. 

I advise you never to use the words wisdom, rea- 
son , or knowledge by way of reproach . On the con- 
trary, pray that you yourself may abound in them 
more and more. If you mean worldly wisdom, use- 
less knowledge, false reasoning, say so ; and throw 
away the chaff but not the wheat. 

One general inlet to enthusiasm is, expecting the 
end without the means; the expecting knowledge, 
for instance, without searching the scripture, and 
consulting the children of God : the expecting spir- 



137 

itual strength without constant prayer, and steady 
watchfulness : the expecting any blessing without 
hearing the word of God at every opportunity. 

Some have been ignorant of this device of Satan, 
They have left off searching the scriptures. They 
said, "God writes all the scripture on my heart; 
therefore I have no need to read it." Others thought 
they had not so much need of hearing, and so grew 
slack in attending preaching. O take warning you 
who are concerned herein. You have listened to the 
voice of a stranger. Fly back to Christ, and keep in 
the good old way , which was thee delivered to the saints. 

The very desire of growing in grace, may some- 
times be an inlet of enthusiam. As it continually leads 
us to seek new grace, it may lead us unawares, to 
seek something else new, besides new degrees of love 
to God and man. So it has led some to lancy they 
had received gifts of a new kind, after a new heart, as 
1 . The loving God with all our mind ; 2. with all our 
soul : 3. with all our strength ; 4. oneness with God ; 
5. oneness with Christ; 6. having our lives hid with 
Christ in God; 7. being dead with Christ; 8. rising 
with him ; 9. the sitting with him in heavenly places, 
10. the being taken up into his throne ; II. the being 
in the New Jerusalem ; 12. the seeing the tabernacle 
of God come down among men ; 13. the being dead 
to all works; 14. the not being liable to death, pain* 
grief, or temptation. 

One ground of many of these mistakes is, the tak- 
ing every fresh, strong application of any of these 
scriptures to the heart, to be a gift of a new kind: not 
knowing that several of these scriptures are not "fulfill- 
ed yet ; that most of the others are fulfilled when we 
are justified; the rest the moment we are sancti- 
fied. It remains only, to experience them in higher 
degrees : this is all we have to expect. 

Another ground of these and a thousand mistakes 
is, the not considering deeply, that love is the highest 
gift of God ; humble, gentle, patient love : that all vi^* 
M2. 



sions, revelations, manifestations whatever, are little 
things compared to love ; and that all the gifts above- 
mentioned are the same with, or infinitely inferior to it. 
It were well you should be thoroughly sensible of 
this : the heaven of heavens is love. There is nothing 
higher in religion : there is, in effect, nothing else : 
*f you look for any thing but more love, you are looking 
wide of the mark, you are getting out of the royal way. 
And when you are asking others, have you received 
this or that blessing ? If you mean any thing but more 
love, you are wrong : you are leading them out of the 
way, and putting them upon a false scent. Settle it 
then in your heart, that from the moment God has 
.saved you from sin, you are to aim at nothing more, 
but more of that love described in the thirteenth of the 
first epistle to the Corinthians. You can go no higher 
than this, till you are carried into Abraham's bosom. 

I say again beware of enthusiasm. Such is the ima- 
gining you have the gift of prophesying, or of dis- 
cerning of spirits, which I do not believe one of you 
has; no, nor ever had yet. Beware of judging peo- 
ple to be either right or wrong, by your own feelings. 
This is no scriptural way of judging. O keep close 
to the law, and to the testimony ! 
Q. 34. What is the third ? 

A. Beware of Antinomianism, making void the law, or 
any part of it, through faith. Enthusiasm, naturally 
leads to this ; indeed they scarce can be separated. 
This may steal upon you in a thousand forms, so that 
you cannot be too watchful against it. Take heed of 
every thing, whether in principle or practice, which 
has any tendmcy thereto. Even that great truth, that 
Christ is the end of the law, may betray us into it, if we 
do not consider that he has adopted every point of the 
moral law, and grafted it into the law of love. Be-, 
ware of thinking, " because I am filled with love, I 
need not have so much holiness : because I pray al- 
ways, therefore I need no set time for private prayer : 
because I watch always, therefore I need no particu- 
lar self-examination. " Let us magnify the taw, the 



139 

whole written word, and make it honourable. Let this 
be our voice, J prize thy commandments abo-ve gold or 
precious stones. O what love have Iunto thy law. Ml 
the day long is my study in it ! Beware of Antinomian 
books. They contain many excellent things ; and this 
makes them the more dangerous. O be warned in 
time ! Do not play with fire ; do not put your hand 
on the hole of a cockatrice-den ! I intreat you beware 
of bigotry. Let not your love or beneficence be con- 
fined to Methodists (so cailed) only ; much less to 
that very small part of them, who seem to be renewed 
in love; or to those who believe yours and their re- 
port : O make not this your Shibboleth ! Beware of 
stittne&s : ceasi?ig in a wrong sense, from your own 
works. To mention one instance out of many : "You 
have received, says one, a great blessing : but you be- 
gan to taih of it, and to do this and that : so you lost 
it. You should have been still." 

Beware of self -indulgence : yea, and making a vir- 
tue of it, laughing at self -denial and taking up the 
cross daily, at fasting or abstinence. Beware of cen- 
soriousness) thinking or calling them that any ways 
oppose you, whether in judgment or practice, blind, 
dead, fallen, or u enemies to the work." Once more, 
beware of Solifidianism ; crying nothing but " believe, 
believe :" and condemning those as ignorant or legal, 
who speak in a more spiritual way. At certain sea- 
sons indeed, it may be right to speak of nothing but 
repentance, or merely faith, or altogether of holiness i. 
but in general our call is, to declare the whole counsel 
of God, and to prophesy according to the analogy of 
faith. The written word treats of the whole, and eve- 
ry particular branch of righteousness, descending to 
its minutest branches, as to be sober, courteous, dili- 
gent, patient, to honour all men. So likewise the 
Holy Spirit works the same in our hearts, not merely 
creating desires after holiness in p-eneral, but strong- 
ly inclining us to every particular grace, leading us to 
every individual part oi whatsoever is lovely. And this. 
with the greatest propriety ; for as by works faith is 



140 

made perfect, so the completing or destroying the 
work of faith, and enjoying the favour, or suffering the 
displeasure of God, greatly depends on every single 
act of obedience or disobedience. 

Q. 35. What is the fourth ? 

A, Beware opsins of omission : lose no opportunity 
of doing good in any kind. Be zealous of good works. 
Willingly omit no work, either of piety or mercy. 
Do all the good you possibly can to the bodies and 
souls of men; particularly, thoushalt in any wise re- 
prove thy neighbour and not suffer sin upon him. Be 
active. Give no place to indolence or sloth : give no 
occasion to say, " You are idle, you are idle." Many- 
will say so still ; but let your whole behaviour refute 
the slander. Be always employed ; lose no shred of 
time : gather up the fragments, that none be lost ; 
and whatsoever thy hand tindeth to do, do it' with thy 
might. Be slow to speak, and wary in speaking. In a 
multitude of words there wanteth not sin. Do not talk 
much, neither long at a time. Few can converse pro- 
fitably above an hour. Keep at the utmost distance 
front pious chit-chat, from religious gossipping. 

Q. 36. What is the fifth? 

A. Beware of desiring any thing but God. Now 
you desire nothing else. Every other desire is driv- 
en out ; see that none enter again. Keep thyself pure, 
let your eye remain single, and your whole body shall 
be full of light. Admit no desire of pleasing food, or 
any other pleasure of sense ; no desire of pleasing 
the eye, or the imagination, by any thing grand, or 
new, or beautiful : no desire of money , of praise, or 
e "eem : of happiness in any itcatutr. You may 
b ing these desires back ; but you heed not : you need 
f .el them no more. O stand fast in the liberty^ 
wherewith Christ hath made you free. 

Be patterns to all, of denying yourselves, zAid ta- 
king up your cross daiiy. Let them see that you 
make no aceount of any pleasure which does not bring 
you nearer to God ; nor regard any pain which does % 
that you simply aim at pleasing him, wh ether by da- 



Ml 

lag or suffering : that the constant language of your 
heart, with regard to pleasure or pain, honour or 
dishonour, riches or poverty, is, 



All's alike to me, so I 

In my Lord may live and die ! 



Q. What is the sixth ? 

A. Beware of schism ; of making a rent in the 
church of Christ. That inward disunion, the mem- 
bers ceasing to have reciprocal love one for another 
(l Cor. xii, 25.) is the very root of all contention, and 
every outward separation. Beware of every thing 
tending thereto. Beware of a dividing spirit : shun 
whatever has the least aspect that way. Therefore 
say not, I am of Paul, or of Ajiollos ; the very thing 
which occasioned the schism at Corinth. Say not, 
this is my preacher ; the best preacher in the land ; 
give me him, and take all the rest. All this tends 
to breed or foment division, to disunite those whom 
God hath joined. Do not run down any preacher. 
Do not exalt any one above the rest, lest you hurt 
both him and the cause of God. On the other hind, 
do not bear hard upon any by reason of some inco- 
herency or inaccuracy of expression ; no, nor for 
some mistakes, w T ere they really such. 

Likewise if you would avoid schism, observe eve- 
ry rule of the society, and of the bands, for conscience' 
sake. Never omit meeting your class or band ; nev- 
er absent yourself from any public meeting : these 
are the very sinews of our society ; and whatever 
weakens, or tends to weaken our regard for these, 
or our exactness in attending them, strikes at the ve- 
ry root of our community. As one saith, " That part 
of our economy? the private weekly meeting for pray- 
er, examination, and particular exhortation, has been 
the greatest means of deepening and confirming every 
blessing, that was received by the word preached, 
and of diffusing it to others who could not attend the 
public ministry — -whereas, without this religious con- 



142 

nection and intercourse, the most ardent attempt, by 
mere preaching, have proved of little lasiing use." 

Suffer not one thought of separating from your 
brethren, whether their opinions agree with yours 
or not. Do not dream that any man sins, in not be- 
lieving you, in not taking your word ; or that this or 
that opinion is essential to the work, and both must 
stand or fall together. Beware of impatience of con- 
tradiction. Do not condemn or think hardly of those 
who cannot see just as you see, or who judge it their 
duty to contradict you, whether in a great thing or a 
small. I fear some of us have thought hardly of oth- 
ers, merely because they contradicted what we affirm- 
ed. All this tends to division ; and by every thing 
qf this kind, we are teaching them an evil lesson 
against ourselves. 

O beware of touchiness, of testiness, not bearing to 
be spoken to , starting at the least word ; and flying 
from those who do not implicitly receive mine 01* 
another's sayings i 

Expect contradiction and opposition, together with 
crosses of varicms kinds. Consider the words of St. 
Paul, To you it is given in the behalf of Christ, for his 
sake, as a fruit of his death and intercession for you, 
no* only to believe , but also to suffer for his sake, Phil, 
i. 29. It. is given ! God gives you this opposition or 
reproach, it is a fresh token of his love. And will you 
disown the Giver ? or spurn his gift, and count it a 
misfortune ? Will you not rather s^ly, " Father, the 
hour is come, that thou shouldst be glorified. Now 
thou givest thy child, to suffer something for thee. 
Do with me according to thy will." Know that these 
things, far from being hindrances to the work of God, 
or to your soul, unless by your own fault, are not on- 
ly unavoidable in the course of Providence, but profit- 
able, yea, necessary for you. Therefore receive 
them from God (not from chance) with willingness, 
with thankfulness. Receive them from men with 
humility, meekness, yieldingness, gentleness, sweet- 
ness. Why shouk} not even your outward appear- 



143 

4tnce and manner, be soft ? Remember the character 
of lady Cutts : " It was said of the Roman emperor, 
Titus, 4 never any one came dis/dtaaed from him r 
but it might be said of her, never any one went dh- 
pleased to her. So secure were all^ of the kind and 
favourable reception Which they would meet with 
from her." 

Beware of tempting others to separate from you. 
Give no offence which can possibly be avoided : see 
that your practice be in all things suitable to your pro- 
fession, adorning the doctrine of God our Saviour. 
Be particularly careful in speaking of yourself , you 
may not indeed deny the work of God : but speak of 
it, when you are called thereto, in the most inoffen- 
sive manner possible. Avoid all magnificent, pomp- 
ous words. Indeed you need give it no general 
name; Neither "perfection, sanctifi cation, the se- 
cond blessing, nor the having attained." Rather 
speak of the particulars, which God has wrought for 
you. You may say, " at such a time I felt a change 
which I am not able to express. And since that time 
I have not felt pride, or self- will, or wrath, or unbe- 
lief: nor any thing but a fulness of love to God and to 
all mankind." And answer any other plain question 
that is asked, with modesty and simplicity. 

And if any q{ you should at any time fall from What 
you now are, if you should again feei pride or unbe- 
lief, or any temper from which you are now delivered : 
do not deny, do not hide, do not disguise it at all, at the 
peril of your soul. At all events go to one in whoir 
you can confide, and speak just what you feel. Gcd 
will enable him to speak a word in season, which shall 
be health to your soul. And surely the Lord will 
again lift up your head, and cause the bones that have 
been broken to rejoice. 

Q. 38. What is the last advice that you would give 
them ? 

A. Be exemplary in all things : particularly in out- 
ward things (as in dress) in little things, in the laying 
out of your money (avoiding every needless expence) 



144. 

in deep steady seriousness, and in the solidity and use - 
fulness of all your conversation. So shall you be 
lights shining in a dark place : So shall you daily grow 
in grace, till an entrance be ministered unto you abund^ 
antly, into the everlasting kingdom of our Lord Jesus 
Christ. 

Most of the preceding advices are strongly enforc- 
ed in the following reflections : which I recommend 
to your deep and frequent consideration, next to the 
holy scriptures^ 

1. The sea is an excellent figure of the fulness of 
God and that of the blessed Spirit. For as the rivers 
all return into the sea ; so the bodies, the souls, and 
the good works of the righteous, return into God, to 
live therein eternal repose. 

Although all the graces of God depend on his mere 
bounty, yet he is pleased generally to attach them to 
the players, the instructions, and the holiness of those 
with whom we are. By strong, though invisible at- 
tractions, he draws some souls through their inter- 
course with others* 

The sympathies formed by grace far surpass those 
formed by nature. 

The truly devout, shew that passions as naturally 
41ow from true as from false Love, so deeply sensible 
nre they of the goods and evils of those whom they love 
for God's sake. But this can only be comprehended 
by those who understand the language of love. 

The bottom of the soul may be in repose, even while 
we are in many outward troubles ; just as the bottom 
of the seaiscalm while the surface is strongly agitated. 

2. The best helps to growth in grace, are the ill us- 
age, the affronts, and the losses which befal us. We 
should receive them with all thankfulness, as prefera- 
ble to all others, were it only on this account that our 
will has no part therein. 

The readiest way to escape from our sufferings is^ 
tobe willing they should endure as long as God pleases. 

If we suffer persecution and affliction in a right 
manner, we attain a larger measure cf conformity to 



Christ by a due improvement of one of the occasions, 
than we could have done merely by imitating his mer- 
cy, in abundance of good works. 

One of the greatest evidences of God's love to 
those that love him, is to send them afflictions with 
grace to bear them. 

Even in great afflictions, we ought to testify to God, 
that in receiving them from his hand, we feel pleasure 
in the midst of pain, from being afflicted by him who 
loves us, and whom we love. 

The readiest way which God takes to draw a man 
to himself, is to afflict him in that he loves most, and 
with good reason ; and to cause this affliction to arise 
from some good action done with a single eye: be- 
cause nothing can more clearly shew him the empti- 
ness of what is most lovely and desirable in the world. 

3. True resignation consists in a thorough conform- 
ity to the whole vv ill of God ; who wills and does all 
(excepting sin) which comes to pass in the world. In 
order to this, Ave have only to embrace all events, 
good and bad, as his will. 

In the greatest afflictions which can hefal the just, 
either from heaven or earth, they remain immoveable 
in peace, and perfectly submissive to God, by an in- 
ward, loving regard to him, uniting in one all the 
powers of their souls. 

We ought quietly to suffer whatever befals us, to 
bear the defects of others and our own, to confess them 
to God in secret prayer, or with groans which cannot 
be uttered; but never to speak a sharp or peevish 
word, nor to murmur or repine. 

Be thoroughly willing that God should treat you in 
the manner that pleases him. We are his lambs, and 
therefore ought to be ready to suffer, even to the 
death, without complaining. 

We are to bear with those we cannot amend, and 
to be content with offering them to God. This is true 
resignation. And since he has borne our infirmities? 
we may well bear those of each c'.her for his sake. 
N 



14© 

f i'o abandon all, to strip one's self of all, in order to 
seek and to follow Jesus Christ, naked to Bethlehem* 
where he was born ; naked to the hall, where he was 
scourged: and naked to Calvary, where he died on 
the cross, is so great a mercy, that neither the thing, 
nor the knowledge of it is given to any, but through 
faith in the Son of God. 

4. There is no love of God without patience, and 
no patience without lowliness and sweetness of spirit. 

Humility and patience are the surest proof of the 
increase of love* 

Humility alone unites patience with love, 'without 
which it is impossible to draw profit from suffering 
or indeed to avoid complaint, especially when we 
think we have given no occasion for what men make 
us suffer. 

True humility is a kind of self-annihilation i and 
this is the centre ol all virtues. 

A soul returned to God, ought to be attentive to 
every thing which is said to him, on the head of sal- 
vation, with a desire to profit thereby. 

5. The bearing with men, and suffering evils in 
meekness and silence is a grand part of a Christian life, 

God is the first object of our love : its next office 
is, to bear the defects of others. And we should be- 
gin the practice of this amidst our own houshold. 

We should particularly exercise our love towards 
them who most shock either our way of thinking, or 
our temper, or our knowledge, or the desire we have 
that others should be as virtuous as we wish to be 
ourselves. 

6. On every occasion of uneasiness, we should re- 
tire to prayer, that we may give place to the grace and 
light of God : and then form our resolutions, without 
being in any pain about what success they may have. 

God's command to fivay without ceasing, is found- 
ed on the necessity we have of his grace to preserve 
the life of God in the soul, which can no more subsist 
one moment without it, than the body can without air, 



147 

Prayer continues in the desire of the heart, though 
the understanding be employed on outward things. 

In souls filled with love, the desire to please God 
is a continual prayer. 

As the furious hate which the devil bears us, is 
termed the roaring of the lion, so our vehement love 
may be termed crying after God. 

7. It is scarce conceivable how strait the way is, 
wherein God leads them that follow him : and how 
dependent on him we must be, unless we are wanting 
in our faithfulness to him. 

It is hardly credible of how great consequence be- 
fore God, the smallest things are : and what great in- 
conveniencies sometimes follow those which* appear 
to be light faults. 

As a very little dust will disorder a clock, and the 
least sand will obscure our sight, so the least grain of 
sin, which is upon the heart, will hinder its right mo- 
tion towards God. 

We ought to be in the church as the saints are in 
heaven, and in the house as the holiest men are in the 
church : doing our work in the house as we pray in 
the church, worshipping God from the ground of the 
heart. 

We should be continually labouring to cat off all 
the useless tilings that surround us. And God usually 
retrenches the superfluities of our souls, in the same 
proportion as we do those of our bodies. 

The best means of resisting the devil is, to destroy 
whatever of the world remains in us ; in order to raise 
for God upon its ruins, a building all of love. Then 
shall we begin in this fleeting life, to love God as we 
shall love him in eternity. 

We scarce conceive how easy it is to rob God of 
his due, in our friendship with the most virtuous per- 
sons, until they are torn from us by death. But if 
this loss produces lasting sorrow, that is a clear proof 
that we had before two treasures, between which we 
divided our heart. 

3. If after having renounced ail, we do not watch 



148 

incessantly, and beseech God to accompany 6ui*yigi- 
Irnce with his, we shall be again entangled and over- 
come. 

As the most dangerous winds may enter at little 
openings, so the devil never enters more dangerous- 
ly, than by little, unobserved incidents, which seem 
to be nothing, yet insensibly open ti s ie heart to great 
temptations. 

It is good to examine elcsehj the state of our souls, 
as if we had never done it before. For nothing tends 
more to the full assurance of faith, than to keep our- 
selves by this means in humility, and the exercise of 
all good works. 

To continual watchfulness and prayer, ought to be 
added continual employment. For grace flies a va- 
cuum, as Veil as nature, and the devil fills whatever 
God does not fill. 

There is no faithfulness like that which ought to be 
between a guide of souls, and the person directed by 
him. They ought continually to regard each other 
in God, and closely to examine themselves, whether 
all their thoughts are pure, and all their works direct- 
ed with Christian discretion. Other affairs are only 
the things of men, but these are peculiarly the things 
of God. 

9. The w r ords of St. Paul, " No man can call Jesus 
Lord, but by the Holy Ghost," shew us the necessity 
of eyeing God in our good works j and even in our min^ 
utest thoughts, knowing that none are pleasing to 
him but those which he forms in us and with us. 
From hence we learn that we cannot serve him, un- 
less we use our tongue, hands, and heart, to do by his 
Spirit whatever he would have us do. 

If we were not utterly impotent, our good works 
w r ould be our own property : whereas now they belong 
wholly to God, because they proceed from him and 
his grace ; while raising our works, and making them 
all divine, he honours himself in us through them. 

One of the principal rules of religion is, To lose no 
occasion of serving God . An d since he is invisible to 



119 

our eyes, we are to serve him io our neighbour ; 
which he receives as if done to himself in person 
standing visibly before us. 

God does not love men that are inconstant. No- 
thing is pleasing to him but what has a resemblance 
of his own immutability. 

A constant attention to the work which God en- 
trusts us with, is a mark of solid piety. 

Love fasts when it can, and as much as it can, con- 
sistent with health. It leads to all the ordinances of 
God, and employs itself in all the outward works, 
whereof it is capable. It flies as it were, like Elijah, 
over the plain, to find God upon his holy mountain. 

God is so great, that he communicates greatness 
to the least thing that is done for his service. 

Happy are they who are sick ; yea, or lose their 
life for having done a good work. 

God frequently conceals the part which -his children 
have ivi the conversion of other souls. Yet one may 
boldly say, that person who long .groans bef6re him for 
the conversion of another, whenever that soul is con- 
verted to God, is one of the chief causes of it. 

Charity cannot be practised right, unless, first, we 
exercise it the moment God gives the occasion ; and 
then offer it to God by humble thanksgiving. And 
this for three reasons ; 1st. To render to him what 
we have received from him : 2dly. To avoid the dan- 
gerous temptation which springs from the very good- 
ness of these works; and,.3dly. To unite ourselves 
to God, in whom the soul expands itself in prayer, 
with all the graces we have received, and the good 
works we have done, to draw from him new strength 
against the bad effects which these very works may 
produce in us, if we do not make use of the antidotes 
which God has ordained against thern. The true 
means to be tilled anew with the riches of grace, is 
thus to strip ourselves of it : and without this, it is ex- 
tcemely difficult not to grow faint in the practice qf , 
good works* 

N2 



150 

Good "works do not receive their last perfection 
till they, as it were, lose themselves in God. This is 
a kind of death to them, resembling that of our bodies, 
•which will not attain their highest life, their immor- 
tality, till they lose themselves in the glory of our 
souls, or rather of God, wherewith they shall be fill- 
ed. And it is only what they had of earthly andcnor- 
tal, which good works lose by this spiritual death. 

Fire is the symbol of love : and the love of God is 
the principle, and the end of all our good works : but 
as truth surpasses figure, the fire of divine, love has 
this advantage over material fire, that it can re-as- 
cend to its source, and raise thither with it all the 
good works which it produces : and by this means 
it prevents their being corrupted by pride, vanity, or 
any evil mixture. But this cannot be done other- 
wise than by making these good works in a spiiitual 
manner die in God, by a deep gratitude, which plung- 
es the soul in him as in an abyss, with all that it is, 
and all the grace and works for which it is indebted 
to him : a gratitude whereby the soul seems to empty 
■itself of them, that they may return to their source, 
as rivers seem willing to empty themselves, when 
they pour themselves witball their waters into the sea. 

When we have received any favour from Gcd, we 
ought to retire, if not into our closets, into our hearts, 
and say, a I come Lord to restore to thee what thou 
hast given, and I freely relinquish it, to enter again 
into my own nothingness. For what is the most per- 
fect creature in heaven or in earth in thy presence, 
but a void capable of being filled with thee and by thee, 
as the air which is void and dark is capable of being 
filled with the light of the sun ? Grant therefore, O 
Lord, that I may never appropriate thy grace to my- 
self, any more than the air appropriates to itself the 
light of the sun, which withdraws it every day to re- 
store it the next, there being nothing in the air that 
f ither appropriates its light or resists it. O give me 
the same facility of receiving and restoring thy gracje 



151 

and good works I I say thine : for I acknowledge the 
root from which they spring, is in thee, and not in me." 
In the year 1764, upon a review of the whole sub- 
ject, I wrote down the sum of what I had observed, 
in the following short propositions : 

1 . " There is such a thing as Christian Perfection, 
for it is again and again mentioned in scripture. 

2. It is not so early as justification : for justified 
persons are to "go on to perfection." Heb. vi. 1. 

3. It is not so late as death ; for St. Paul speaks c£ 
living men that were perfect. Phil. iii. 15. 

4. It is not absolute. Absolute perfection belongs 
not to man, nor to angels : but to God alone. 

5. It does not make a man infallible ; none is infal- 
lible while he remains in the body. 

6. It is perfect love, 1 John, iv. 18. This is the cs* 
sence of it : its properties, or inseparable fruits, are re- 
joicing' evermore y praying without ceasing., and in every 
thing giving thanks. 1 Thess. v. 16, &c. 

7. It is improvable. It is so far from lying in an 
indivisible point, from being incapable of increase,, 
that one perfected in love, may grow in grace far 
swifter than he did before. 

8. It is amissible, capable of being lost ; of which we 
have had instances. But we were not thoroughly 
convinced of this for several years. 

9. It is constantly both preceded and followed by a 
gradual work. 

10. But is it in itself instantaneous, or not ? In ex^ 
amming this let us go on step by step. 

An instantaneous change has been wrought in some 
believers : none can deny this, who are acquainted 
with experimental religion. 

Since that change, they enjoy perfect love. They 
feel this, and this alone : they rejoice evermore, pray 
without ceasing, and in every thing give thanks. Now 
this is ail that I mean by Christian perfection : therefore 
these are witnesses of the perfection which I preach. 

" But in some this change was not instantaneous ;'* 
they didnot perceive the instant when it was wrought, 



152 

It is often clime alt to perceive the instant when a man-. 
dies, yet there is an instant in which life ceases ; and 
if ever sin ceases, there must be a last moment of its 
existence, and a first moment of our deliverance from 
it. 

u But if they have this love now they will lose it." 
They may, but they need not. And whether they do 
or no, they have it now, they now experience what 
we teach ; they now are all love ; they now rejoice, 
pray, and praise without ceasing. 

" However, sin is only suspended in them, it is not 
destroyed' 9 Call it what you please. They are all love 
to-day, and they take no thought forto-morrow r . 

w But this doctrine has been, much abused." So has 
that of justification by faith. But that is no reason for 
giving up either this or any other scriptural doctrine. 
When you wash your child, as one speaks, i throw 
away the water, but do not throw away the child.' 

" But those who think they are saved from sin, say 
they have no need of the merits of Christ."— They 
say just the contrary. Their language is 
Every moment Lord, I want 
The merit of thy death ! 

They never before had so deep, so unspeakable a 
conviction of the need of Christ in all his offices, as 
they have now. 

Therefore all our preachers should make a point of 
preaching Christian perfection to believers, constantly, 
strongly and explicitly. 

And all believers should mind this one thmgy and 
continually agonize for it. 

I have now done what I proposed. I have given a 
plain and simple account of the doctrine of christian 
perfection. I have declared the whole and every part 
of what I mean by that scriptural expression. I have 
drawn the picture of it at fall length, without either 
disguise or covering. And remember^ this is the 
doctrine of Jesus Christ. Those are his words net 
■mine : esesthe oun umeis teleioi osper o pa- 

- r ^ UMON O ENTOIS OUl^NOIS TELEIOS ESTI. Yt 



shall thtrcfjre be perfect, as your Father who i$ in hea- 
ven is perfect. And who says ye shall not ? Or at 
least, not till your soul is separated from the body ? 
It is the doctrine of St. Paul, the doctrine of St. 
James, of St. Peter, and St. John. It is the doctrine 
of every one who preaches the pure and the whole 
gospel. Look at it again ; survey it on every side, 
and that with the closest attention : in one view it is 
purity of intention, dedicating all the life to God. It 
is the giving God all our heart : it is one desire and 
design ruling all our tempers. It is the devoting, not 
apart, but all our soul, body, and substance to God. 
In another view, it is all the mind that was in Christ, 
enabling us to walk as Christ walked. It is the circum- 
cision of the heart from all filthiness, all inward, as 
well as outward pollution. It is a renewal of the heart 
in the whole image of God, the full likeness of him 
that created it. In yet another, it is the loving God 
with all our heart, and our neighbour as ourselves. 

Now, let this Christian Perfection appear, in its na- 
tive form, and who can speak one word against it ? 
Will any dare to speak against loving the Lord our 
God with all our heart, and our neighbour as cur- 
selves ? Against a renewal of heart, not only in part, 
but in the whole image of God ? Who is he that will 
open his mouth against being cleansed from all pol- 
lution, both of flesh and Spirit ? Or against having all 
the mind that was in Christ, and walking in all things 
as Christ walked ? What man, who calls himself a 
Christian, has the hardiness to object to the devoting 
not a part, but all our- soul, body, and substance to 
God ? What serious man would oppose the giving 
God all our heart, and the having one desire ruling all 
our tempers ? I say again, let this Christian perfec- 
tion appear in its own shape, and who will fight against 
it ? It must be disguised before it can be opposed. It 
must be covered with a bear-skin first, or even the 
wild beasts of the people will scarce be induced to 
worry it. But whatever these do, let not the children 
of Gcd any longer fight against the image of GocL 



154 

Let not the members of Christ say any thing against 
having the whole mind that was in Christ. Let not 
those who are alive to God, oppose the dedicating all 
our life to him. Why should you, who have his love 
shed abroad in your heart, withstand the giving him 
all your heart ? Does not all that is within you cry 
out, " O, Who that loves, can love enough ?" What 
pity that those who desire and design to please him, 
should have any other design or desire? Much more 
that they should dread, as a fatal delusion, yea, abhor, 
as an abomination to God, the having this one desire 
and design, ruling every temper ! Why should de- 
vout men be afraid of devoting all their soul, body-, and 
substance to God ? Why should those who love Christ, 
count it a damnable error, to think we may have all 
the mind that was in him I We allow, we contend, 
that we are justified freely, through the righteousness^ 
and the blood of Christ* And why are you so hot 
against us, because we expect likewise, to be sanctifi- 
ed wholly through his Spirit ? We look for no favour 
either from the open servants of sin, or from those 
who have only the form of religion. But how long 
will you, who worship God in spirit, who are circum- 
cised with the circumcision not made with hands, set your 
battle in array against those who seek an eh tire cir- 
cumcision of heart, who thirst to be cleansed from alt 
jilthiness of flesh and spirit, and to perfect holbtess in 
the fear of God? Are we your enemies, because we 
look for a fall deliverance from the carnal mind, which 
is enmity against God? Nay, we are your brethren, 
your fellow-labourers in the vineyard of our Lord, 
y our companions in the kingdom and patience of Je- 
sus.. AJthough this we confess (if we are fools there- 
in, yet as fools bear with us) we do expect to love God 
with all our heart, and our neighbour as ourselves. 
Yea, we do believe, that he will in this world so 
< 5 cleanse the thoughts of our hearts, by the inspira- 
tion of his Holy Spirit, that we shall perfectly love 
b';:ii ) and worthily magnify his holy n^me," 



7.33 



Section VI. 
i 

SACRAMENTAL SERVICES, &c* 

^HE ORDER FOR THE ADMINISTRATION OF TIIF. 
lord's SUPPER. 

The Elder shall say one or mere of these sentences. 

LET your light fo shine before men, that they 
may see your good works, and glorify your Father 
who is in heaven. Matth. v. 16. 

Lay not up for yourselves treasures upon earth, 
where moth and rust doth corrupt, and where thieves 
break through and steal : but lay up for yourselves 
treasures in heaven, where neither moth nor rust 
doth corrupt, and where thieves do not break through 
nor steal. Matth. vi. 19, 20. 

Whatsoever ye would that men should do unto 
you, even so do unto them ; for this is the law and 
the prophets. Matth. vii. 12. 

Not every one that saith unto me, Lord, Lord, shall 
enter into the kingdom of heaven, but he that doeth 
the will of my Father who is in heaven. Matth. vi. 2 1 . 

Zaccheus stood forth, and said unto the Lord, 
Behold, Lord, the half of my goods I give to the 
poor : and if I have dene any wrong to any man, 1 
restore to him fourfold. Luke xix. 8. 

He that soweth little, shall reap little : and he that 
soweth plenteously shall reap plenteously. Let every 
man do according as he is disposed in his heart ; not 
grudgingly, or of necessity ; for God loveth a cheerful 
giver. 2 Cor. ix. 6, 7. 

While we have time, let us do good unto all men- 
and especially unto them that are of the houshold 
of faith. Gal. vi. 10. 

Godliness with contentment is great gain ; for we 
brought nothing into the world, and it is certain we 
can carry nothing out. 1. Tim. vi. 6, 7. 

Charge them who are rich in this world, that they 



«fc 156 

be ready to give, and glad to distribute, laying up 
in store for themselves a good foundation against the 
time to come, that they* may attain eternal life. 
i. Tim. vi. 17,18, 19. 

God is not unrighteous, that he will forget your 
works and labour that proceedeth of love ; which love 
ye have shewed for his Name's sake, who have min- 
istered unto the saints, and yet do minister — Heb» 
vi. 10. 

To do good, and to distribute, forget not ; for 
with such sacrifices God is well pleased. Ileb. xiiL 
15. 

Whoso hath this world's good, and seeth his bro-~ 
ther have need, and shutteth up his bowels of compas- 
sion from him, how dwelleth the love of God in him ? 
1. John iii. 17. 

He that hath pity upon the poor, lendeth unto the 
Lord ; and look, what he layeth out, it shall be paid 
him again. Prov. xix. 17. 

Blessed is the man that provideth for the sick and 
needy : the Lord shall deliver him in the time of trou- 
ble. Psalm xli. I. 

[While these sentences are in reading, some fit 
person, appointed for that purpose, shall receive the 
alms for the poor, and other devotions of the people, in 
a decent bason, to be provided for that purpose : and 
then bring it to the Elder, who shall place it upon the 
table.] 

After which the Elder shall say, 

YE that do truly and earnestly repent of your sins, 
and are in love and charity with your neighbours, and 
intend to lead a new life, following the command- 
ments of God, and walking from henceforth in his ho- 
ly ways ; draw near with faith, and take this holy Sa- 
crament to your comfort ; and make your humble 
confession to Almighty God, meekly kneeling upon 
v our knees. 



.157 



Then shall tivs general confession be made by the Min- 
ister in the Mime of all those that are minded to re- 
ceive the Holy Communion, both he and all the people 
kneeling humbly upon their knees, and saying, 

ALMIGHTY God, Father of our Lord Jesus 
Christ, Maker of all things, Judge of all men: We 
acknowledge and bewail our manifold sins and wick- 
edness, which we from time to time most grievously 
have committed, by thought, word, and deed, against 
thy Divine Majesty, provoking most justly thy wrath 
and indignation against us. We do earnestly repent, 
and are heartily sorry for these our misdoings ; The 
remembrance of them is grievous unto us. Have 
mercy upon us, have mercy upon us, most merciful 
Father ; for thy Son, our Lord Jesus Christ's sake, 
forgive us all that is past ; And grant, that we may 
ever hereafter serve and please thee in newness of 
life, to the honour and glory of thy Name, through 
Jesus Christ our Lord. Amen. 

Then shall the Elder say, 

O ALMIGHTY God, our heavenly Father, wh« 
of thy great mercy hast promised forgiveness of sins 
to ail them that with hearty repentance and true faith 
turn unto thee ; have mercy upon us : pardon and de- 
liver us from all our sins, confirm and strengthen us 
in all goodness, and bring us to everlasting life*, 
through Jesus Christ our Lord. Amen. 

The Collect-. 

ALMIGHTY God, unto whom all hearts be op^n t 
all desires known, and from whom no secrets are hid \. 
cleanse the thoughts of our hearts by the inspiration 
of thy Holy Spirit, that we may perfectly love thee, 
and worthily magnify thy holy Name, through Christ 
r>ur Lord, Amen. 

O 



158 

Then shall the Elder say, 

IT is very meet, right, and our bounden duty, that 
we should at all times, and in all places, give thanks 
unto thee, O Lord, Holy Father, Almighty, Ever- 
lasting God. 

Therefore with Angels and Archangels, and with all 
the company of heaven, we laud and magnify thy glo- 
rious Name, evermore praising thee, and saying 
Holy, holy, holy, Lord God of Hosts, heaven and 
earth are full of thy glory. Glory be to thee, O Lord 
most high. Amen. 

Then shall the Rider say> 
WE do not presume to come to this thy Table O 
merciful Lord, trusting in our own lighteousness, 
but in thy manifold and great mercies. We are not 
worthy so much as to gather up the crumbs under thy 
table. But thou art the same Lord, whose property 
is always to have mercy : Grant us therefore, gra- 
cious Lord, so to eat the flesh of thy dear Son Jesus 
Christ, and to drink his blood, that our sinful souls 
and bodies may be made clean by his death, and wash- 
ed through his most precious blood, and that we may 
evermore dwell in him, and he in us. Amen. 

Then the Elder shall say the prayer of Consecration y 
asfolloweth : 
ALMIGHTY God, our heavenly Father, who of 
thy tender mercy, didst give thine only Son Jesus 
Christ to suffer death upon the cross for our redemp- 
tion ; who made there (by his oblation of himself once 
offered) a full, perfect, and sufficient sacrifice, obla- 
tion and satisfaction for the sins of the whole world ; 
and did institute, and in his holy gospel command us 
to continue, a perpetual mempry of that his precious 
death until his coming again : hear us, O merciful 
Father, we most humbly beseech thee, and grant 
that we, receiving these thy creatures of bread and 
wine, according to thy Son our Saviour Jesus Christ's 
holy institution, in remembrance of his death and 



159 

passion, maybe partakers of his most blessed Body 
and Blood ; who, in the same night that he was be- 
trayed, took bread; (l) and (1) Here the Elder is 
when he had given thanks, he to take the Plate of 
brake it (2) and gave it to his Bread into his hand. 
disciple?, saying, Take eat ; (2) And here to break 
this (3) is my Body which is the bread. 
given for you ; Do this in re- (3) And here to lay 
membrance of me. Likewise his hand upon all the 
after supper he took (4) the Bread. 
cup ; and when he had given (4) Here he is to take 
thanks, he gave it to them, the cuji in his hand. 
saying, Drink ye all of this; (5) And here to lay 
for this (5) is my blood of the his hand u/ion all the 
New Testament, which is vessels which contain 
shed for you, and for many, the wine. 
for the remission of sins : Do this, as oft as ye shall 
drink it, in remembrance of me. Amen. 

Then shall the Mi?iister Jirst receive the Gommnnion in 
both kinds himself ) and then firoceed to deliver the 
same to the other Mi?iisters in like manner (if any 
be present) and after that to the People also } in order, - 
• into their hands. And when he dettoereth the bread, 
he shall say. 

THE Body of our Lord Jesus Clirist 5 which was 
^iven for thee, preserve thy soul and body unto ever- 
lasting life. Take and eat this in remembrance that 
Christ died for thee, and feed on him in thy heart by 
faith with thanksgiving. 

And the Minister that deliver eth the cufi shall say, 

THE Blood of our Lord Jesus Christ, which was 
shed for thee, preserve thy soul and body unto ever- 
lasting life. Drink this in remembrance that 
Christ's Blood was shed for thee and be thankful. 

[If the consecrated Bread or Wine be all spent be- 
fore all have communicated, the Elder may consecrate 
more, by repeating the Prayer of Consecration .3 

[When all have communicated, the Milister shall 
return to the Lord's Table, and place upon it what re- 



160 

mameth of the consecrated elements, covering the. 
same with a fair Linen Cloth.] 

Then shall the Elder say the Lord's Prayer, the Peojile- 
repeating after him every Petition, 
OUR Father who art in Heaven, Hallowed be thy 
Name ; Thy Kingdom come: Thy will be done on 
earth as it is in heaven : give us this day our daily- 
bread ; and forgive vis our trespasses, as we forgive 
them that trespass against us: And lead us not into 
temptation, but deliver us from evil : for thine is the 
Kingdom, and the Power, and the Glory, For ever and 
ever. Amen. 

After which shall be said asfolloiveth : 
O LORD and heavenly Father, we thy humble 
servants desire thy Fatherly goodness mercifully to 
accept this our sacrifice of praise and thanksgiving ; 
most humbly beseeching thee to grant that, by the 
merits and death of thy Son Jesus Christ, and through 
faith in his blood, we and all thy whole church may 
obtain remission of our sins, and all other benefits of 
his passion. And here we offer and present unto thee, 
O Lord, ourselves, cur souls and bodies, to be a reason- 
able, holy, and lively sacrifice unto thee ; humbly be- 
seeching thee that all we who are partakers of this 
holy Communion, may be filled with thy grace and 
heavenly benediction. And although we be unworthy, 
through our manifold sins, to offer unto thee any sa- 
crifice, yet wc beseech thee to accept this our bound- 
en duty and service ; not weighing our merits, but 
pardoning our offences, through Jesus Christ our 
Lord: by whom, and with whom, in the unity of the 
Holy Ghost, all honour and glory be unto thee, O 
Father Almighty, world without end. Amen, 
Then shall be said, 
GLORY be to God on high, and on earth peace, 
good will towards men. We praise thee, we bless 
thee, we worship thee, we glorify thee, we give thanks 
to thee for thy great glory. O Lord God, heavenly 
King, God the Father Almighty, 






O Lord, the only begotten Son Jesus Christ ; O 
Lord God, Lamb of God, Son of the Father diat takest 
away the sins of the world, have mercy upon us. 
Thou that takest away the sins of the world, have mer- 
cy upon us. Thou that takest away the sins of the 
world, receive our prayer. Thou that sittest at the 
right hand of God the Father, have mercy upon us. 

For thou only art holy, thou only art the Lord, 
thou only, O Christ, with the Holy Ghost, art most 
high in the glory of God the Father. Amen. 
Then the Elder, if he see it expedient, may put up an 
extempore Prayer: and afterwards shall let the Peo- 
ple depart with this blessing': 

MAY the peace of God which passeth all under- 
standing, keep your hearts and minds in the know- 
ledge and love of God, and of his Son Jesus Christ our 
Lord ; and the blessing of God Almighty, the Fatfefer, 
the Son, and the Holy Ghost, be amongst you, and 
remain with you always. Amen. 

N. B. If the Elder be straitened for time, he may 
omit any part of the service, except the prayer of 
Consecration. 

THE MINISTRATION OF BAPTISM OF 
INFANTS. 

The Minister coming to the font, which is to be filled - 
with pure water, shall use the following, or some oth- 
er exhortation suitable to this sacred Office, 
DEARLY beloved, forasmuch as all men are con- 
ceived and born in sin, and that our Saviour Christ 
saith, None can enter into the kingdom of God, ex- 
cept he be regenerate and born anew of water and of 
the Holy Ghost: I beseech you to call upon God the 
Father, through our Lord Jesus Christ, that of luV 
bounteous mercy he will grant to this Child that thing - 
which by nature he cannot haTe ; that he may be bap- 
tized with water and the Holy Ghost, and received 
into Christ's holy church? and be made ^lively member' 
of the same, 2 



162 

Then shall the Minister $ay y 
Let us Pray, 

ALMIGHTY and everlasting God, who of thy 
great mercy didst save Noah and his family in the ark 
irpm perishing by water; and also didst safely lead 
the children of Israel, thy people, through the Red 
Sea, figuring thereby thy holy baptism: and by the 
baptism of thy well beloved Son Jesus Christ in the 
river Jordan, didst sanctify water for this holy sacra- 
ment, We beseech thee, for thine infinite mercies, 
that thou wilt look upon this child : wash him and sanc- 
tify Mm with the Holy Ghost; that he being delivered 
from thy wrath, may be received into the ark of 
Christ's church, and being stedfast in faith, joyful 
through hope, and rooted in love, may so pass the 
waves of this troublesome world, that finally he may 
come to the land of everlasting life ; there to reign 
with thee, w T orld without end, through Jesus Christ 
our Lord. Amen. 

O MERCIFUL God, grant that the old Adam. An 
this Child may be so buried, that the new man may be 
raised up in him. Amen. 

Grant that all carnal affections may die in him, and 
that all things belonging to the Spirit may live and 
crrow in him. Amen. 

o 

Grant that he may have power and strength to have 
victory, and to triumph against the devil, the world, 
und the flesh. Amen. 

\ Grant that whosoever is dedicated to thee by our 
Office and Ministry, may also be endued with heaven- 
ly virtues, and everlastingly rewarded, through thy 
mercy* O blessed Lord God, who dost live and govern 
all things, world without end. Amen. 

ALMIGHTY everliving God, whose most dearly- 
beloved Son Jesus Christ, for the forgiveness of our 
sins, did shed out of his most precious side both water 
and blood, and gave commandment to his disciples 
that they should go teach all nations, and baptize them 
in the Name of the Father, and of the Son, and of the 
Holy Ghost, regard Ave beseech thee, the supplieations 



163 

of thy congregation ; sanctify this water for this holy 
Sacrament ; and grant that this Child, now to be bap- 
tized, nxay receive the fulness of thy" grace, and ever 
remain in the number of thy faithful and elect chil- 
dren^ through Jesus Christ our Lord. Amen. 

Then shall the people island up : and the Minist&r shall 

say, 
Hear the words of the gospel written by St. Mark] 
in the tenth chapter, at the thirteenth verse. 
THEY brought young children to Christ, that lie 
should touch them. And his disciples rebuked those 
that brought them ; but when Jesus saw it he was 
much displeased, and said unto them, Suffer the lit- 
tle children to come unto me, and forbid them not, for 
of such is the kingdom of God. Verily I say unto 
you, Whosoever shall not receive the kingdom of 
God as a little child, he shall not enter therein. And 
he took them up in his arms, put his hands upon them, 
and blessed them. 

Then the Minister shall take the Child into his Hands, 

and say to the Friends of the Child 

Name this Child, 

And t/ten, naming it after them, he shall sprinkle cm 
pour water upon it, or, if desired, immerse it in wa- 
ter, saying. 
N. I baptize thee, in the name of the Father, and 

cf the Son, and of the Holy Ghost. Amen. 

Then shall be said, all kneeling, 
OUR Father who art in heaven, Hallowed be thy 
Name; Thy kingdom come ; Thy will be done on 
earth, as it is in heaven : Give us this day our daily 
bread ; and forgive us our trespasses, as w r e forgive 
them that trespass against us : And lead us not into 
temptation ; But deliver us from evil. Amen. 

[Then shall the Minister coHolude ytitito extempo- 
rary Prayer.] 



164 

THE MINISTRATION OF BAPTISM TO 
SUCH AS ARE OF RIPER YEARS. 

The Minister shall use the following, or some other Ex- 
hortation, suitable to this Holy Office. 

DEARLY beloved, forasmuch as all men are con- 
ceived and born in sin (and that which is born of the 
flesh is flesh, and they that are in the flesh cannot 
please God, but live in sin, committing many actual 
transgressions :) and that our Saviour Christ saith. 
None can enter into the kingdom of God, except he 
be regenerate and born anew of water and of the Holy 
Ghost : I beseech you to call upon God the Father, 
through our Lord Jesus Christ, that of his bounteous 
goodness he will grant to these persons, that which by 
nature they cannot have ; that they may be baptized 
with water and the Holy Ghost, and received into 
Christ's holy church, and be made lively members of 
the same, 

Then shall the Minister say, 

ALMIGHTY and immortal God, the aid of all 
that need, the helper of all that flee to thee for suc- 
cour, the life of them that believe, and the resurrec- 
tion of the dead ; We call upon thee for these persons ; 
that they, coming to thy holy baptism, may receive 
remission of their sins by spiritual regeneration. Re- 
ceive them, O Lord, as thou hast promised by thy 
well beloved Son, saying, ask and ye shall receive ; 
seek and ye shall find ; knock and it shall be opened 
unto you : So give now unto us that ask \ let us that 
seek find ; open the gate unto us that knock ; that 
these persons may enjoy the everlasting benediction of 
thy heavenly washing, and may come to the eternal 
kingdom which thou hast promised by Christ our 
Lord. Amen. 

After which he shall say, 

ALMIGHTY and everlasting God, heavenly Fa- 
ther, we give thee humble thanks, for that thou has* 
vouchsafed to call us to the knowledge of thy grace, 
and faith in thee ; increase this knowledge and con- 



165 

firm this faith in us evermore. Give thy Holy Spi- 
rit to these fierso?is, that they may be born again, and 
be made heirs of everlasting salvation, through our 
Lord Jesus Christ, who liveth and reigneth with thee 
and the Holy Spirit, now and for ever. Amen. 

i shall the people stand Ufa and the Minister shall 
say, 
Hear the words of the Gospel written by St. John, in 
the third chapter, beginning at the first verse. 
THERE was a man of the Pharisees, named Ni* 
codemus, a ruler of the Jews: the same came to Je- 
sus by night, and said unto him, Rabbi, we know that 
• thou art a teacher come from God ; for no man can 
do these miracles that thou doest, except God be with 
him. Jesus answered and send unto him, Verily, ve- 
rily, I say unto thee, Except a man be born again, he 
cannot see the kingdom of God. Nicodemus saith un- 
to him, How can a man be born when he is old ? Can 
he enter the second time into his mother's womb, 
and be born ? Jesus answered, Verily, verily, I say 
unto thee, Except a man be born of water and of the 
Spirit, he cannot enter into the kingdom of God. 
That which is born of the fresh is flesh, and that which 
is born of the Spirit is spirit. Marvel not that I said 
unto thee, Ye must be born again. The wind blow- 
eth where it listeth, and thou hearest the sound there- 
of.; but canst not tell whence itcometh, and whither 
it goeth : so is every one that is born of the Spirit. 

. the Minister shall speak to the Persons to be baj:~ 
tized, on this wise ; 
WELL beloved, who are come hither, desiring to 
receive holy Baptism, ye have heard how the congre- 
gation hath prayed, that our Lord Jesus Christ would 
vouchsafe to receive you, and bless you, to release 
you of your sins, to give you the kingdom of heaven, 
and everlasting life. And our Lord Jesus Christ hath 
promised in his holy word, to grant all those things 
that we have prayed for : which promise he for his 
part will most surely keep and perform-. 



166 

Wherefore, after this promise made by Christ, you 
must also faithfully, for your part, promise in the 
presence of this whole congregation, that you will re* 
nounce the devii and all his works, and constantly be- 
lieve God's holy word, and obediently keep his Com- 
mandments. 

Then shall the Minister demand of each of the Persons 
to be baptized, severally. 

Quest. DOST thou renounce the devil and all his 
works, the vain pomp and glory of the world, with all 
covetous desires of the same, and the carnal desires 
of the flesh, so that thou wilt not follow or be led by 
Shem? 

Answ. I renounce them all. 

Quest. DOST thou believe in God the Father Al- 
mighty, Maker of heaven and earth? And in Jesus 
Christ his only begotten Son our Lord ? And that he- 
was conceived by the Holy Ghost? born of the Vir- 
gin Mary ? that he suffered under Pontius Pilate, 
was crucified dead and buried ; that he rose again the 
third day; that he ascended into heaven, and sittetli 
at the right hand of God the Father Almighty ; and 
from thence shall come again, at the end of the world, 
to judge the quick and the dead : 

And dost thou believe in the Holy Ghost ; the Ho- 
ly Catholic Church; the Communion of Saints ; the 
Remission of sins; the Resurrection of the Body; 
and everlasting Life after Death ? 

Ans%v. All this I stedfastlj believe. 

Quest. WILT thou be baptized in this faith ? 

Ansti\ This is my desire. 

Quest. WILT thou then obediently keep God's 
holy will and commandments, and walk in the same 
all the days of thy life? 

Answ. I will endeavour so to do, God being my 
helper. 

Then shall the Minister say, 

O MERCIFUL God, grant that the old Adam in 
these Persons may be so buried, that the new man 
may be raised up in them. Amen* 



16/ 

Grant that all carnal affections may die in them, and 
that all things belonging to the Spirit may live and 
grow in them. Amen. 

Grant that they mav have power and strength to 
have victory, and triumph against the devil, the 
world, and the flesh. Amen. 

Grant that they being heie dedicated to thee by out* 
Office and Ministry, may also be endued with hea- 
venly virtues, and everlastingly rewarded, through 
thy mercy O blessed Lord God, who dost live and 
govern all things, w r orld without end. Amen. 

ALMIGHTY everliving God, whose most dearly 
beloved Son Jesus Christ, for the forgiveness of our 
sins, did shed out of his most precious side, both wa- 
ter and blood ; and gave commandment to his disci- 
ples, that they should go teach all nations, and bap- 
tize them in the name of the Father, and of the Son, 
and of the Holy Ghost: Regard, we beseech thee? 
the supplications of this congregation ; and grant 
that the Persons now to be baptized, may receive the 
fulness of thy grace, and ever remain in the number 
of thy faithful and elect children, through Jesus 
Christ our Lord. Amen. 
Then shall the Minister take each Person to be baptized 

by the Bight Hand ; and placing him conveniently 

by the Font, according to his discretion, shall ask the 

Name ; and then shall sprinkle or pour water vjion 

him, (or if he shall desire it, shall immerse him in 

water) saying, 

M I Baptize thee in the name of the Father, and of 
the Son, and of the Holy Ghost. Amen. 

Then shall be said the Lord's Prayer, all kneeling. 

OUR Father who art in heaven, Hallowed be thy 
Name ; thy kingdom come ; thy will be done on earth 
as it is in heaven ; Give us this day our daily bread ; 
and forgive us our trespasses, as we forgive them that 
trespass against us; And lead us not into temptation, 
but deliver us from evil. Amen. 

[Then let the Minister conclude with extemporarv 
Pra^er.J « 



168 



THE FORM OF SOLEMNIZATION OF 
MATRIMONY. 



, 



Mrst, the Banns of all that are to be married together 
must be published in the Congregation, three several 
Sundays, in the time of Divine Service, (imless they 
be otherwise qualified according to law) the minister 
saying after the accustomed manner, 

I PUBLISH the Banns of marriage between 

M o f and A* of If any of you know cause or 

just impediment, why these two persons should not 
be joined together in holy Matrimony, ye are to de- 
clare it ; This is the first \second or third'] time of 
asking. 

At the day and Time appointed for Solemnization of 
Matrimony, the Persons to be married, standing to- 
gether, the Man on the Right hand, and the Woman 
on the Left, the Minister shall say, 

DEARLY beloved, w T e are gathered together here, 
in the sight of God, and in the presence of these wit- 
nesses, to join together this man and this woman in 
holy Matrimony : which is an honourable estate, in- 
stituted of God in the time of man's innocency, signi- 
fying unto us the mystical union that is betwixt Christ 
and his Church ; which holy estate Christ adorned 
and beautified with his presence, and first miracle 
that he wrought in Cana of Galilee, and is commend- 
ed of St. Paul to be honourable among all men ; and 
therefore is not by any to be entcrprized or taken in 
hand unadvisedly, but reverently, discreetly, advised- 
ly, and in the fear of God. 

Into which holy estate these two persons present 
come now to be joined. Therefore if any can shew 
any just cause why they may not lawfully be joined 
together, let him now speak., or else hereafter for ev* 
er hold his peace. 



169 

And also speaking' unto the persons that are to be marri- 
ed, he shall say, 

I Require and charge you both (as you will answer 
at the dreadful day of judgment, when the seciets of 
all hearts shall be disclosed) that if either of you 
know any impediment why you may not be lawfully 
joined together in matrimony, you do now confess it. 
For be ye well assured, that so many as are coupled 
together otherwise than God's Word doth allow, are 
not joined together by God, neither is their Matrimo- 
ny lawful. 

If no impediment be ailed gcd, then shall the Minister 
say unto the Man, 

M. WILT thou have this Woman to thy wedded 
Wife, to live together after God's ordinance, in the 
holy estate of Matrimony ? Wilt thou love her, com- 
fort her, honour and keep her, in sickness and in 
health; and forsaking all other, keep thee only unto 
her, so long as ye both shall live ? 

The Man shall answer 
I will. 

Then shall the Minister say unto the Woman, 
A". WILT thou have this Man to thy wedded Hus- 
band, to live together after God's ordinance, in the 
holy estate of Matrimony ? Wilt thou obey him, serve 
him, love, honour, and keep him, in sickness and in 
health ; and forsaking all other, keep thee only unto 
him, so long as ye both shall live? 

The Woman shall answer, 
I will. 

Then the Minister shall cause the Man with his Right 
Hand to take the Woman by her Right Hand, and to 
say after' him as follow eth: 

I M. take thee N. to be my wedded Wife, to have 
and to hold, from this day forward, for better for 
worse, for richer for poorer, in sickness and in health, 
lb love and to cherish, till death us do part, according 

P 



to God's holy ordinance; and therefore I plight thee 

my Faith. 

Then shall they loose their ha?ids, and the Woman with 

her Right hand taking the Man by his Eight Hand) 

shall likewise say after the Minister : 

I N. take thee M. to be my wedded Husband, to 
have and to hold, from this day forward, lor better for 
worse, for richer for poorer, in sickness and in health, 
to love, cherish, and to obey, till death us do part, ac- 
cording to God's holy ordinance : and thereto I give 
thee my Faith. 

Then the Minister shall say } 
Let us pray, 

O ETERNAL God, Creator and Preserver of all 
mankind, Giver cf all spiritual grace, the Author of 
everlasting life ; send thy blessing upon these thy ser- 
vants, this Man and this Woman, whom we bless in 
thy Name ; that as Isaac and Rebecca lived faithfully 
together, so these persons may surely perform and 
keep the vow and covenant betwixt them made, and 
may ever remain in perfect love and peece together, 
and live according to thy laws, through Jesus Christ 
our Lord. Amen. 

Thin shall the Minister join their Right hands together 
and say^ 

Those whom God hath joined together, let no man 
put asunder. 

FORASMUCH as M. and A', have consented tc- 
gether in holy wedlock, and have witnessed the same 
before God and this company, and thereto have pledg- 
ed their faith either to ether, and have declared the 
same by joining of hands ; 1 pronounce that they are 
Man and Wife together, In the name of the Father, 
and of the Son, and of the Holy Ghost. Amen. 
And the Minister shall add this blessing: 

GOD the Father, God the Son, God the Holy 
Ghost, bless, preserve, and keep you; the Lord mer- 
cifully with his favour lock upon you, and so fill you 
wuh all spiritual benediction and giuce^ that ye may 



in 

So live together in this life, that in the world to come 
ye may have life everlasting. Amen. 

Then the Minister shall say, 
OUR Father who art in heaven, Hallowed be thy 
Name: Thy kingdom come: thy will be done on 
earth, as it is in heaven: Give us this day our daily 
bread ; And forgive us our trespasses, as we forgive 
them that trespass against us: And lead us not into 
temptation ; but deliver us from evil. Amen. 

Then shall the Minister say, 
O GOD of Abraham, GOD of Isaac, GOD of Ja- 
cob, bless this man and this woman, and sow the seed 
of eternal life in their hearts, that whatsoever in thy 
holy Word they shall profitably learn they may indeed 
fulfil the same. Look, O Lord, mercifully upon 
them from heaven, and bless them. And as thou didst 
send thy blessing upon Abraham and Sarah, to their 
great comfort; so vouchsafe to send thy blessing up- 
on this man and this woman ; that they obeying thy 
will, and always being in safety under thy protection, 
may abide in thy love unto their lives end, through 
Jesus Christ our Lord. Amen. 

O GOD, who by thy mighty power hast made all 
things of nothing, who also (after other things set in 
order) didst appoint that out of man (created after 
thine own image and similitude) woman should take 
her beginning: and knitting them together, didst 
teach that it should never be lawful to put asunder 
those whom thou by Matrimony haclst made one ; O 
God, who hast consecrated the state of Matrimony to 
such an excellent mystery, that in it is signified and 
represented the spiritual marriage and unity betwixt 
Christ and his Church : Look mercifully upon this 
man and this woman ; that both this man may lore 
his wife, according to thy Word (as Christ did love his 
Spouse the Church, who gave himself for it, loving 
and cherishing it, even as his own flesh) and also that, 
this woman may be loving and amiable, faithful and 
obedient to her husband : and in all quietness, sobriety 



172 .. 

and peaee, be a follower of holy and godly matrons 
O Lord, bless them both, and grant them to inherit 
thy everlasting kingdom, through Jesus Christ our 
Lord. Amen. 

Then shall the Minister say, 
ALMIGHTY God, who at the beginning did cre- 
ate our first parents, Adam and Eve, and did sanctify 
and join them together in marriage , pour upon you 
the riches of his grace, sanctify and bless you, that ye 
-may please him both in body and soul, and live togeth* 
or in holy love unto vour lives end, Amen, 



THE ORDER OF THE BURIAL OF THE 
DEAD. 

N. B, The following or some other solemn Service 

shall be used. 

The Mhiisizr meeting the Corpse, and going before it 

shall say j 

I AM the resurrection and the life, saith the Lord ; 
he that belie veth in me, though he were dead, yet 
shall he live : and whosoever liveth and believeth in 
me, shall never die. John xi. 25, 25. 

I KNOW that my Redeemer liveth, and that he 
shall stand at the latter day upon the earth. And 
though after my skin* worms destroy this body, yet in 
my flesh shall I see God: whom I shall see for my- 
self, and mine eyes shall behold, and not another. Job 
xix. 25,26, 27. 

WE brought nothing i&to this world, and it is cer- 
tain we can carry nothing out. The Lord gave, and 
the Lord hath taken away ; blessed be the Name of 
the Lord. 1 Tim. vi. 7. Job i. 21. 

At the Grave, when the Corpse is laid in the earth, the 
Minister shall say, 
MAN that is born of a woman hath but a short time 
to live, and is full of misery. He cometh up, and is 



i 



173 

cut dtewn like a flower: he fieeth as it were a shadow 
ami never continueth in one stay. 

In the midst of life we are in death: of whom may 
we seek for succour, but of thee, O Lord, who for our 
sins art justly displeased ? 

Yet, O Lord God most holy, O Lord most mighty* 
O holy and most merciful Saviour, deliver us not in- 
to the bitter pains of eternal death. 

Thou knowest, Lord, the secrets of our hearts : 
shut not thy merciful ears to our prayers, but spare 
us, Lord most holy, O God most mighty, O holy and 
merciful Saviour, thou most worthy Judge eternal- 
suffer us not at our last hour for any pains of death to 
fall from thee. 

Then shall be saicU 

I HEARD a voice from heaven, saying unto me> 
Write ; From henceforth blessed are the dead who 
die in the Lord : even so saith the Spirit ; for thev 
rest from their labours. 

Then shall the Minister say, 

Lord have mercy upon us. 

Christ have mercy upon us. 

Lord have mercy upon us. 

OUR Father who art in heaven, Hallowed be thr 
Name ; Thy kingdom come ; Thy will be done on 
earth, as it is in heaven: Give us this day our daily 
bread ; and forgive us our trespasses, as we forgive 
them that trespass against us ; And lead us not into 
temptation; But deliver us from evil. Amen. 

Tlte Collect. 
O MERCIFUL GOD, the Father of our Lord Je- 
sus Christ, who is the resurrection and the life ; in 
whom whosoever belie veth shall live, though he die ; 
and whosoever liveth and believeth in him, shall net 
die eternally : We meekly beseech thee, O Father, 
to raise us from the death of sin unto the life of righ> 
teousness ; that when we shall depart this life, we 
mav rest in him ; and at the general resurrection oir. 
P2 



the last day, may be found acceptable in thy sighu and 
receive that blessing- which thy well-beloved Son stall 
then pronounce to all that love and fear thee, saying, 
Come ye blessed children of my Father, receive the 
kingdom prepared for you from the beginning of the 
world. Grant this, we beseech thee, O merciful Fa- 
ther, through Jesus Christ our Mediator and Redeem- 
er. Amen, 

THE grace of our Lord Jesus Christ, and the love 
of God, and the fellowship of the Holy Ghost, be with 
us all evermore. Amen. 



THE FORM AND MANNER 01 MAKING 

AND ORDAINING OF BISHOPS, ELDERS. 

AND DEACONS. 

THE FORM AND MANNER OF MAKING, 
OF DEACONS. 

[When the day appointed by the Bishop is come, 
there shall be a sermon, or exhortation, declaring the 
Duty and Office of such as come to be admitted 
Deacons.] 

>/lfter which one of the Elders shall j ire sent unto the Bi- 
shop the persons to be ordained Deacons : and their 
Names being read aloud 5 the Bishop shall say unto the 
people : 

BR.ETHREN, if there be any of you, who knoweth 
any impediment or crime in any of these persons pre- 
sented to be ordained Deacons, for the which he ought 
not to/be admitted to that office, let him come forth 
in the name of God, and shew what the crime or im- 
pediment is. 

[If any crime or impediment be objected, the Bi- 
shop shall surcease from ordaining that person, until 
such time as the party accused shall be found clear of 
that crime.] 



17j 

Then shall be read the following Collect and Efiisi 

The Collect. 

ALMIGHTY God, who by thy divine Prpvi-, 
dence hast appointed divers orders of ministers in 
thy church, and didst inspire thy apostles to choose 
into the order of Deacons, thy first martyr St. Ste- 
phen, with others : Mercifully behold these thy ser- 
vants now called to the like office and administration ; 
replenish them so with the truth of thy doctrine, and 
adorn them with innocency of life, that both by word 
and good example, they may faithfully serve thee in 
this office, to the glory of thy name, and the edifica- 
tion of thy church, through the merits of our Saviour 
Jesus Christ, who liveth and reigneth with thee and 
the Holy G-Lost, now and for ever. Amen. 

The Epistle. 1 Tim. in. 8. — 13. 
LIKEWISE must the Deacons be grave, not dou- 
ble-tongued, not given to much wine, not greedy of 
filthy lucre ; holding the mystery of the faith in a 
pure conscience. And let these also first be proved, 
then let them use the office of a Deacon, being found 
blameless. Even so must their wives be grave, not 
slanderers, sober, faithful in all things. Let the Dea- 
cons be the husbands of one wife, ruling their chil- 
dren and their own houses well. For they that have 
used the office of a Deacon well, purchase to them- 
selves a good degree, and great boldness in the faith 
which is in Christ Jesus, 

Then shall the Bishop, examine every one that are 
to be ordained, in the fire sence of the People, after 

this manner following . 

DO you trust that you are inwardly moved by the 
Holy Ghost, to take upon you the office of the min- 
istry in the church of Christ, to serve God for the 
promoting of his glory, and the edifving of his peo- 
ple I 

Answer, I trust so, 



176 

The Bislioji. 

DO you unfeignedly believe all the Canonical Scrip* 
tures of the Old and New Testament ? 

Answer. I do believe them. 
The Bishop. 

WILL you diligently read or expound the same 
unto the people whom you shall be appointed to 
serve ? 

Answer. I will. 

The Bishop, 

IT appertained to the office of a Deacon to assist 
the Elder in Divine Service. And especially, when 
he ministereth the holy communion to help him in 
the distribution thereof, and to read and expound the 
holy Scriptures ; to instruct the youth, and in the 
absence of the Elder, to baptize. And furthermore, 
it is his office, to search for the sick, poor, and im- 
potent, that they may be visited and relieved — Will 
you do this gladly and willingly ? 

Answer. I will do so, by the help of God- 

The Bishop. 

WILL you apply all your diligence to frame and 
fashion your own lives (and the lives of your families) 
according to the doctrine of Christ ; and to make 
(both) yourselves (and them) as much as in you lieth^ 
wholesome examples of the flock of Christ ? 

Answer. I will do so, the Lord being my helper. 

The Bishop. 

WILL you reverently obey them to whom the 
charge and government over you is committed, folf 
lowing with a glad mind and will, their godly admon- 
itions ? 

Answer. I will endeavour so to do, the Lord being 
my helper. 

Then the Bishop laying his Hands severally upon the 
Head of every one of them, shall say, 

TAKE thou authority to execute the Office of a 
Deacon in the church of God, In the Name of the 
Father, and of the Son, and of the Holy Ghost. Jmen^ 



177 

Then shall the Bishop deliver to every one of them the 
Holy Bible j saying, 
TAKE thou authority to read the holy Scriptures 
in the Church of God, and to preach the same. 

Then one of them appointed by the Bishop shall read 
the Gospel. Luke xii. 35 — 38. 

LET your loins be girded about, and your lights 
burning, and ye yourselves like unto men that wait 
for their Lord, when he will return from the wedding, 
that when he cometh and knocketh, they may open un- 
to him immediately. Blessed are those servants, 
whom the Lord when he cometh shall find watching. 
Verily, I say unto you, That he shall gird himself* 
^nd make them to sit down to meat, and will come 
forth and serve them. And if he shall come in the 
second watch, or come in the third watch, and find 
them so, blessed are those servants. 

[Then shall the Bishop proceed in the communion, 
and all that are ordained shall receive the holy com- 
munion.] 

The Communion ended, immediately before the Bene- 
diction, shall be said these Collects following : 
ALMIGHTY God, giver of all good things, who 
of thy great goodness hast vouchsafed to accept and 
and take these thy servants into the office of Deacons 
in thy church: Make them, . we beseech thee, O 
Lord, to be modest, humble, and constant in their 
ministration, and to have a ready will to observe all 
spiritual discipline ; that they having always the tes- 
timony oi a good conscience, and continuing ever sta- 
ble and strong in thy Son Christ, may so well be- 
have themselves in this inferior office, that they 
may be found worthy to be called unto the higher 
ministries in thy church, through the same thy Sen 
our Saviour Jesus Christ ; to whom be glory and 
honour world without e n d . Am en . 

PREVENT us, O Lord, in all our doings, with 
thy most gracious favour, and further us with thy 
continual help ; that in all cur works begun, con.tin- 



173 

ued and ended in thee, we may glorify thy holy 
Name, and finally by thy mercy/ obtain everlasting 
life, through Jesus Christ cur Lord. Jrncn. 

THE peace of God, which passeth all understand- 
ing, keep your hearts and minds in the knowledge ?<tk\ 
love of God,, and of his Son Jesus Christ our Lord. 
And the blessing of God Almighty, the Father, the 
Son, and the Holy Ghost, be amongst you, and re- 
main with you always. Amen. 

THE FORM AND MANNER OF ORDAIN- 
ING OF ELDERS. 

[When the day appointed by the Bishop is come, 
there shall be a Sermon, or Exhortation, declaring; 
the Duty and Office of such as come to be admitted 
Elders ; how necessary that order is in the Church of 
Christ, and also how the people ought to esteem 
them in their office. ~\ 

.After which one of the Elders shall present unto the 
JBishofiall them that are to be ordained, and say, 

I PRESENT unto you these persons present to be 
ordained Elders. 

Then their Mime® being' read aloud, the Bishop shall 
say unto the People : 

BRETHREN, these are they whom we purpose, 
God willing, this day to ordain Elders. For after due 
examination, we find not to the contrary, but that 
they are lawfully called to this function and ministry, 
and that they are persons meet for the same. But if 
there be any of you, who knoweth any impediment or 
crime in any of them, for the which he ought not to 
be received into this holy ministry, let him come forth 
in the name of God, and shew what the crime or im- 
pediment is. 

[If any Crime or Impediment be objected, the 
Bishop shall surcease from ordaining that Person., m> 



179 

til such Time as the Party accused shall be found clea*' 
of that crime.] 

Then shall be said the Collect, Ejiistle, and Gos/iel, ch 
folio-wet h. 

The Collect. 
ALMIGHTY God, giver of all good things, who 
by thy Holy Spirit hast appointed divers orders of 
ministers in thy church ; Mercifully behold these 
thy servants now called to the office of Elders, and 
replenish them so with the truth of thy doctrine, and 
adorn them with innocency of life, that both by w&rd 
and good example they may faithfully serve thee in 
this office, to the glory of thy name, and the edifica- 
tion of thy church, through the merits of our Saviour 
Jesus Christ, who liveth and reigneth with thee and 
the Holy Ghost, world without end. Amen. 

The Ejiistle. Ephes. iv. 7 — 13. 
UNTO every one of us is given grace according 
to the measure of the gift of Christ. Wherefore 
he saith, When he ascended up on high he led cap- 
tivity captive, and gave gifts unto men. (Now that 
he ascended, what is it but that ne also descended 
first, into the lower parts of the earth ? He that de- 
scended, is the same also that ascended up far above 
all heavens, that he might fill all things.) And he 
gave some Apostles ; and some prophets ; and some 
evangelists , and some pastors and teachers ; for the 
perfectingof the saints, for the work of the ministry, 
for the edifying of the body of Christ, till we all come 
in the unity of the faith, and of the knowledge of the 
Son of God, unto a perfect man, unto the measure 
of the stature of the fulness of Christ. 

After this shall be read for the Gosfiel^fiart of the Tenth 

Chapter of St. John. 

St. Johnx. 1—16, 
VERILY, verily, I say unto you, He that enter- 
eth not by the door into the sheep-fold, but climbeth 
up some other way, the same is a thief and a robber. 



180 

But he that, entcreth in by the door, is the shepherd 
of the sheep. To him the porter openeth, and the 
sheep hear his voice, and he calleth his own sheep by 
name and leadeth them out. And when he putteth 
forth his own sheep, he goeth before them, and the 
sheep follow him, for they know his voice. And a 
stranger will they not follow, but flee from him, for 
they know not the voice of strangers. This parable 
spake Jesus unto them* but they understood not what 
things they were which he spake unto them. Then 
said Jesus unto them again, Verily, verily, I say un- 
to you, I am the door of the sheep. All that ever 
came before me are thieves and robbers, but the sheep 
did not hear them. I am the door : by me if any 
may enter in, he shall be saved, and shall go in and 
out, and find pasture. The thief cometh not but for 
to steal, and to kill, and to destroy : I am come that 
they might have life, and that they might have it 
more abundantly. I am the good Shepherd : the 
good shepherd giveth his life for the sheep. But he 
that is an hireling, and not the Shepherd, whose own 
ihe sheep are not, seeth the wolf coming, and leaveth 
the sheep, and fleeth, and the wolf catcheth them, 
and scattereth the sheep. The hireling fleeth be- 
cause he is an hireling, and careth not for the sheep. 
I am the good Shepherd, and know my sheep, and 
am known of mine. As the Father knoweth me, 
even so know I the Father: and I lay down my life 
lor the sheep. And other sheep I have which are 
not of this fold : them also I must bring, and they 
shall hear my voice, and there shall be one fold 
and one Shepherd. 

And that done^ the Bishop, shall say unto them as here- 
after followeth ■: 
YOU have heard, brethren, as well in your private 
examination, as in the exhortation which was now- 
made to you, and in the holy lessons taken cut of the 
Gospel, and the writings of the Apostles, of what 
dignity, and of how great importance this office is, 
whetfeunto yeu are called. And .now again we exhort 



TBI 

you in the name of our Lord Jesus Christ, that ^pi. 
have in remembrance, inte how high a dignity, and to 
how weighty an office ye are called : That is to say, 
to be messengers, watchmen, and stewards of the 
Lord, to teach, and topremonish, to feed and v provide 
for the Lord's family, to seek for Christ's sheep that 
are dispersed abroad, and for his children who are in 
the midst of this naughty world, that they may be 
saved through Christ for ever. 

Have always therefore printed in your remem- 
brance, how great a treasure is committed to your 
charge. For they are the sheep of Christ, which he 
bought with his death, and for whom he shed his 
blood. The church and congregation whom you 
must serve, is his Spouse, and his body. And if it 
shall happen, the same church, or any member 
thereof, do take any hurt or hindrance by reason of 
your negligence, ye know the greatness of the fault, 
and also the horrible punishment that will ensue. 
Wherefore consider with yourselves the end ol the 
ministry towards the children of God, towards the 
Spouse and body of Christ ; and see that you never 
cease your labour, your care and diligence, until you 
have done all that lieth in you, according to your 
bounden duty, to bring all such as are or shall be 
committed to your charge, unto that agreement in the 
faith and knowledge of God, and to that ripeness and 
perfectness of age in Christ, that there be noplace 
left among you, either for error in religion, or for vi- 
ciousness in life. 

Forasmuch then as your office is both of so great 
excellency, and of so great difficulty, ye sec with how 
, great care and study ye ought to apply yourselves, as 
well that ye may shew yourselves dutiful and thank* 
ful unto that Lord, who hath placed you in so Uigk a 
dignity ; as also to beware that neither you yourselves 
offend, nor be occasion that others offend. Howbeit 
ye cannot have a mind and will thereto of yourselves: 
ftT" that will and ability is given of God alone ; there- 

Q 



182 

fore ye ought, and have need to pray earnestly for his 
Holy Spirit. And seeing that you cannot by any other 
means compass the doing of so weighty a work, per- 
taining to the salvation of man, but with doctrine and 
exhortation taken out of the holy Scriptures, and wi/h 
a life agreeable to the same : consider how studious 
ye ought to be in reading and learning the Scriptures, 
and in framing the manners both of yourselves, and 
of them that specially pertain unto you, according to 
the rule of the same Scriptures ; and for this selfrsame 
cause, how ye ought to forsake and set aside (as 
much as you may) all worldly cares and studies. 

We have good hope that you have all weighed and 
pondered these things with yourselves long before 
this time ; and that you have clearly determined, by 
God's grace, to give yourselves wholly to this office, 
whereunto it hath pleased God to call you: so that, as 
much as Beth in you, you will apply yourselves whol- 
ly to this ©ne thing, and draw all your cares and stu- 
dies this way, and that you will continually pray to 
God the Father, by the mediation of our only Saviour 
Jesus Christ, for the heavenly assistance of the Holy 
Ghost ; that by daily reading and weighing of the 
Scriptures, ye may wax riper and stronger in your 
ministry; and that ye may so endeavour, yourselves, 
from time to time to sanctify the lives of you and 
your's, and to fashion them after the rule and doc- 
trine of Christ, that ye may be wholesome and godly 
examples and patterns for the people to follow. 

And now that this present congregation of Christ* 
here assembled, may also understand your minds and 
wills in these things, and that this your promise may 
the more move you to do your duties : ye shall an- 
swer plainly to these things which we, in the name of 
God and his Church, shall demand of you touching the 
same. 

DO you think in your heart, that you are truly call- 
ed, according to the will of our Lord Jesus Christ tc 
Uie order of Elders? 

sfnstver. I think $©< 



183 

The Bishop. 

ARE you persuaded that the Holy Scriptures con- 
tain sufficiently all doctrine required of necessity for 
eternal salvation through faith in Jesus Christ ? And 
are you determined, out of the said Scriptures to in- 
struct the people committed to your charge, and to 
teach nothing as required of necessity to eternal sal- 
vation, but that itf&ich you shall be persuaded, may 
be concluded and proved by the Scripture ? 

Answer. I am so persuaded, and have so determin- 
ed, by God's grace. 

The Bishop. 

WILL you then give your faithful diligence, al- 
ways so to minister the doctrine and sacraments, and 
discipline of Christ, as the Lord hath commanded? 

Answtr. I will so do, by the help of the Lord. 
The' Bishoji. 

WILL you be ready with all faithful diligence to* 
banish and drive away all erroneous and strange doc- 
trines contrary to God's word ; and to use both pub- 
lic and private monitions and exhortations, as well to 
the sick as to the whole within your district, as need 
shall require, and occasion shall be given I 

Answer. I will, the Lord being my helper. 

The Bishop. 

WILL you be diligent in prayers, and in reading 
of the holy Scriptures, and in such studies as help - to 
the knowledge of the same, laying aside the study of 
the world and the flesh ? 

Answer. I will endeavour so to do, the Lord being 
my helper. 

The Bishop. 

WILL you be diligent to frame and fashion your 
own selves, and your families, according to the "doc- 
trine of Christ; and to make both yourselves and 
them, as much as in you lieth, wholesome examples 
and patterns to the flock of Christ? 

Answer. I shall apply myself thereto, the LordSe- 
ing my helper. 



184 

The Bishop* 

WILL you maintain and set forwards, as much as 
lieth in you, quietness, peace and love among all 
Christian People, and especially among them that 
are or shall be committed to your charge I 

Answer. I will so do, the Lord being my helper*. 

The Bishop. 

WILL you reverently obey your chief minister 
unto whom is committed the charge and government 
over you; following with a glad mind and will their 
godly admonitions, submitting yourselves to their 
godly judgments ? 

Answer. 1 will so do, the Lord being my helper. 

Then shall the Bishop, standing up, say, 
ALMIGHTY God, who hath given you this will ta 
do all these things, grant also unto you strength and 
power to perform the same ; that he may aceomplisfe 
his work which he hath begun in you, through Jesus 
Christ our Lord. Amen. 

[After tins the Congregation shall be desired, se- 
cretly in their Prayers, to make their humble suppli- 
cations to God for all these things : for the which 
Prayers there shall be silence kept for a space.] 

After which shall b-e said by the Bishop, (the Persons to 
be ordained Elders all kneeling) Veni, Creator, Spi- 
ritus, the Bishop!) e ginning, and the Elders and oth^ 
ersjhat are present, answering by verses, asfollotveth z 

COME Holy Ghost our souls inspire, 
And lighten with celestial fir e^ 
Thou the atoning Spirit art, 
Wlio dost thy sevenfold gifts impart 
Thy blessed Unction from above 
is comfort, life, and fire of love, 
Enable with perpetual light 
The dubiess of our blinded sight ; : 
Anoint and cheer our soiled face 
With the abundance of thy grace :. 



.185 

Keep far our foes, give peace at home, 

Where thou art Guide no ill can come. 

Teach us to know the Father, Son, 

And thee of both, to be but one ; 

That through the ages all along, 

This may be our endless song ; 

Praise to thy eternal merit, 

Fat her , Son, and Holy Sftirit* 
That done, the Bishop shall pray in this wise, and say, 
Let us pray, 
ALMIGHTY God, and heavenly Father, who of 
thine infinite love and goodness towards us, hast 
given to us thy only and most dearly beloved Son Je- 
sus Christ to be our Redeemer, and the Author of 
everlasting life : who after he had made perfect our 
redemption by his death, and was ascended into hea- 
ven, sent abroad into the world his Apostles, Pro- 
phets, Evangelists, Doctors, and Pastors : by whose 
labour and: ministry he gathered together a great 
flock in all parts of the world, to set forth the eternal 
praise of thy holy name : for these so great benefits 
of thy eternal goodness, and for that thou hast vouch- 
safed to call these thy servants here present to the 
same Office and ministry appointed for the salvation 
of mankind, we render unto thee most hearty thanks, 
we praise and worship thee : and we humbly beseech 
thee by the same thy blessed Son, to grant unto all, 
who either here or elsewhere call upon thy Name, 
that we may continue to shew ourselves thankful urir 
to thee for these and all other thy benefits \ and that 
we may daily increase and go forward in the know- 
ledge and faith of thee and' thy Son, by the Holy Spi- 
rit. So that as well. by these thy Ministers, as by 
them over whom they shall be appointed thy Minis- 
ters, thy holy Name may be for ever glorified, and 
thy blessed kingdom enlarged, through the same thy 
Son Jesus Christ our Lortl; : whb liveth and reigneth 
with thee in the unity of the same Holy Spirit, world 
without end. Amen. 

Q 2 



When this Prayer is done, the Bishop- with the Eldera 
present^ shall lay their Hands severally upon the 
Head of every one that receiveth the order of Elders z 
the Receivers humbly kneeling upon their knees, and 
the Bishop saying, 

THE Lord pour upon thee the Holy Ghost for the 
Office and Work of an Elder in the church of God, 
now committed unto thee by the imposition of our 
hands. And be thou a faithful Dispenser of the word 
of God, and of his holy Sacraments : in the Name of 
the Father, and of the Son, and of the Holy^GhosU 
Amen. 

Then the Bishop shall deliver to every one of them 9 
kneeling, the Bible into, his hand, saying, 

TAKE thou authority to preach the Word of God* 
and to administer the holy Sacraments in the congre- 
gation. 

Then the Bishop shall say, 

MOST merciful Father, we beseech thee to send 
upon these thy servants thy heavenly blessing, that 
they may be clothed with righteousness, and thy 
Word spoken by their mouths, may have such suc« 
cess, that it may never be spoken in vain. Grant al- 
so that we may have grace to hear and receive what 
they shall deliver out of thy most holy Word or 
agreeable to the same, as the means of our salvation ; 
and that in all our words and deeds we may seek thy 
glory, and the increase of thy kingdom, through Je- 
sus Christ our Lord. Amen, 

PREVENT us, O Lord, in all our doings, with. 
thy most gracious favour, and further us with thy 
continual help ; that in all our works begun, contin- 
ued and ended in thee, we may glorify thy holy name, 
and finally? by thy mercy, obtain everlasting life? 
through Jesus Christ our Lord^ Amen, 

THE Peace of God, which passeth all understand- 
ing, keep your hearts and minds in the knowledge 
and love of God, and of his Son Jesus Christ our 
Lard 5 and the blessing of God Almighty, the Father, 



;Tie Son, and the Holy Ghost, be airxoiigst you, an£ 
remain with you always. Amen, 

ICT'If on the same day the Order of Deacons be 
given to some, and that of Elders to others : the Dea- 
cons shall be lirst presented, and then the Elders. The 
Collects shall both be used ; first, that for Deacons, 
then that for Elders. The Epistle shall be Epheu, 
iv. 7, to 13.. as before in this office. Immediately af- 
ter which, -they that are to be ordained Deacons shall 
be examined, and ordained, as is above prescribed, 
Then one ot them having read the Gospel which shall 
be St. John x* I . as before in this Office : they that arc 
to be ordained Elders, shall likewise be examined and 
ordained, as in this Office before appointed.] 



THE FORM OF ORDAINING A BISHOP, 

The Collect. 

ALMIGHTY God, who by thy Son Jesus Christ, 
didst give to thy holy Apostles many excellent gifts, 
and didst charge them to feed thy Hock : give grace", 
we beseech thee, to all the Ministers and Pastors of 
thy church, that they may diligently preach thy 
Word, and duly administer the godly Discipline 
thereof ; and grant to the people, that they may obe- 
diently follow the same ; that all may receive the 
crown of everlasting glory, through Jesus Christ our 
Lord. Amen, 

Then shall be read by one of the Elders. 
The Epistle. Acts xx. 17. 35. 

FROM Miletus Paul sent to Ephesus, and called 
the Elders of the Church, And when they were come 
to him, he said unto them, Ye know, from the first 
day that I came into Asia, after what manner I have 
been with you at all seasons, serving the Lord v/ith 
all humility of mind, and wiih many tears ancl tempt* 
ations, which befel me by the lying in wait of the 
Jews \ an>d how I kept back nothing that was pfofita- 



iSS 

ble unto you, but have shewed you, and have taught 
you publicly, and from house to house, testifying 
both to the Jews, and also to the Greeks, repentance 
toward God, and faith toward our Lord Jesus Christ. 
And now behold, I go bound in the Spirit unto Jeru- 
salem, not knowing the things that shall befal me 
there ; save that the Holy Ghost witnesseth in every 
city, saying, That bonds and afflictions abide me. 
But none of these things move me, neithercount I my 
life dear unto myself, so that I might finish my course 
with joy, and the ministry which I have received of 
the Lord Jesus, to testify the Gospel of the grace of 
God. And now, behold, I know that ye all, among 
whom I have gone preaching the kingdom of God, 
shall see my face no more. Wherefore I take you to 
record this day, that I am pure from the blood of all 
tnen. For I have not shunned to declare unto you all 
the counsel of God. Take heed therefore unto your- 
selves, and to all the flock, over the which the Holy 
Ghost hath made you Overseers, to feed the Church 
of God, which he hath purchased with his own blood. 
For I know this, that after my departing shall griev- 
eus wolves enter in among you, not sparing the flock. 
Also of your own selves shall men arise, speaking per- 
verse things, to draw away disciples after them. 
Therefore watch, and remember, that by the space 
of three years, I ceased not to warn every one night 
and day with tears. And now, brethren, I commend 
you to God, arid to the word of his grace, which is 
able to build you up, and to give you an inheritance 
among them who are sanctified. I have coveted no 
man's silver, or gold, or apparel : yea, ye yourselves 
know, that these hands have ministered unto my ne- 
cessities, and to them that were with me. 1 have 
shewed you all things, how that so labouring ye 
ought to support the weak ; and to remember the 
words of the Lord Jesus ; how he said, It is more 
blessed to give than to receive, 



\\9 

Then another shall read, 
The Gospel. St. John xxi. 15 — 17 
. JESUS saith to Simon Peter, Simon, son of Jonas* 
invest thou me more than these I He saith unto him, 
Yea, Lord : thou knowest that I love thee. He saith 
to him, Feed my lambs. He saith to him again the 
second time, Simon, son of Jonas, lovest thou me ? 
He saith unto him, Yea, Lord : thou knowest that I 
love thee. He saith unto him, Feed my sheep. He 
saith unto him the third time, Simon, son of Jonas* 
lovest thou me ? Peter was grieved because he said 
unto him the third time, Lovest thou me ? And he 
said unto him, Lord thou knowest ail things : thou 
knowest that I love thee. Jesus saith unto him, Feed 
my sheep* 

Or this : St. Matth. xxviii. 18— 20. 
JESUS came and spake unto them, saying, aH 
power is given unto me in heaven and in earth. Gft 
ye therefore and teach all nations, baptizing them in 
the Name of the Father, and of the Son, and of the 
Holy Ghost : teaching them to observe all things 
whatsoever I have commanded you ; and lo I anv 
with you always, even unto the end of the world. 

After the Gospel and the sermon are ended, the elected 
Person shall be presented by t%vo< Elders unto the 
Bishop., saying, 
WE present unto you this holy Man to be ordain* 

ed a Bishop. 

Then the Bishop shall move the Congregation present to 
pray, saying tJtus to them ; 
BRETHREN, it is written in the gospel of Saint 
Luke, That our Saviour Christ continued the whole 
night in prayer, before he did choose and send forth 
his twelve Apostles. It is written also in the Acts of 
the Apostles, that the Disciples who were at Antioch, 
did fast and pray, before they laid hands on Paul and 
Barnabas, and sent them forth. Let us therefore fol- 
lowing the example of our Saviour Christ, and his A- 
postles, first fall to prayer before we admit, and send 



190 

foj-th this person presented to us, to the work, where- 
unto we trust the Holy Ghost hath called him. 
Then shall be said this Prayer following ; 
ALMIGHTY GOD, giver of all good things, who 
by thy Holy Spirit hast appointed divers orders of 
ministers in thy church ; mercifully behold this thy 
servant now called to the work and ministry of a Bish- 
op, and replenish him so with the truth of thy doc* 
trine, and adorn him with innocency of lite, that both 
by word and deed, he may faithfully serve thee in this 
office, to the glory of thy Name, and the edifying and 
well governing of thy church, through the merits of 
our Saviour Jesus Christ, who liveth and reigneth 
with thee and the Holy Ghost, world without endV 
Amen. 

Then the Bishop, shall say to him that is to be ordained, 

BROTHER, forasmuch as the holy Scripture com- 
mands that \vc should not be hasty in laying on hands, 
and admitting any person to government in the church 
of Christ, which he hath purchased with no less price 
than the effusion of his own blood ; before I admit 
you to this administration I will examine you on cer- 
tain articles, to the end that the congregation present 
may have a trial, and bear witness how you are mind- 
ed to behave yourself in the church of God. 

ARE you persuaded that you are truly called to this 
ministration, according to the will of our Lord Jesus 
Christ. 

Answer. I am so persuaded. 
The Bishop. 

ARE you persuaded that the holy Scriptures con- 
tain sufficiently all doctrine required of necessity for 
eternal salvation, through faith in Jesus Christ? And 
are you determined out of the same holy Scriptures 
to instruct the people committed to your charge, and 
to teach or maintain nothing as required of necessity 
to eternal salvation, but that which you shall be 'per- 
suadedmay be concluded and proved by the same. 



191 

Answer. I am so persuaded, and determined by 
God's grace. 

The Bishofi. 

WILL you then faithfully exercise yourself in 
the same holy Scriptures, and call upon God by- 
prayer for the true understanding of the same, so as 
you may be able by them to teach and exhort with 
wholesome doctrine, and to withstand and convince 
the gainsay crs ? 

Answer. I will so do by the help of God. 

The Bishop. 

ARE you ready, and with faithful diligence, to 
banish and drive away all erroneous and strange doc- 
trines contrary to God's Word, and both privately 
and openly to call upon and encourage others to the 
same i 

Answer. I am ready, the Lord being my helper, 

The Bishofi. 

WILL you deny all ungodliness and worldly lusts,, 
and live soberly, righteously, and godly in this pre- 
sent world, that you may shew yourself in all things 
an example of good works unto others, that the adver- 
sary may be ashamed, having nothing to say against 
you ? 

Answer. I will so do, the Lord being my helper 

The Bishofi. 

WILL you maintain and set forward, as much as 
shall lie in you, quietness, love, and peace among ail 
men ; and such as shall be unquiet, disobedient and 
criminal within your district, correct and punish ac- 
cording to such authority as you have by God's 
Word, and as shall be committed unto you ? 

Answer. I will so do by the help of God. 

The Bishofi. 
WILL you be faithful in ordaining, sending, or Uy« 
ing hands upon others ? 
Ans^ver. I will so be by the help of God* 



-192 

The Bishop. 
WILL you shew yourself gentle, and be merciful, 
for Christ's sake, to poor and needy people, and to all 
strangers destitute of help. 

Answer. I will so shew myself, by God's help, 

Then the Bishop shall say, 
ALMIGHTY God, our heavenly Father, who hath 
given you a good will to do all these things, grant also 
unto you strength and power to perform the same ; 
that, he accomplishing in you the good work which 
he hath begun, you may be found perfect and irre- 
prehensible at the last day, through Jesus Christ our 
'Lord. Amen* 

Then shall Veni, Creator Spiritus, be said. 

COME Holy Ghost our souls inspire, 
And lighten with celestial Jive. 
Thou the anointing Spirit art, 
Who dost thy sevenfold gifts impart ; 
Thy blessed Unction from above, 
Js comfort, Ife, and Jive of love. 
Enable with perpetual light 
The dulness of onr blinded sight ; 
Anoint and cheer our soiled face 
With the abundance of thy grace ; 
Keep far our foes, give peace at home ; 
Where thou art Guide no ill can come. 
Teach us to know the Father, Son, 
And thee of both, to be but one ; 
That through the ages all along, 
This may be our endless song. 
Praise to thy eternal merit, 
Father, Son, and Holy Spirit ; 

That ended, the Bishop shall say, 
Lord, hear our prayer. 
Answer. And let our cry come unto thee. 
Bishop 
Let us pray. 
ALMIGHTY God and most merciful Father, who 
of thine infinite goodness hast given thine only and 



193 

dearly beloved Son Jesus Christ to be our Redeemer, 
and the Author of everlasting life, who, after that he 
had made perfect our redemption by his death, and 
was ascended into heaven, poured down his gifts 
abundantly upon men, making some Apostles ; some 
prophets ; some Evangelists ; some Pastors, and 
Doctors, to the edifying and making perfect his church ; 
grant, we beseech thee, to this thy servant such grace, 
that he may evermore be ready to spread abroad thy 
gospel, the glad tidings of reconciliation with thee, 
and use the authority given him, not to destruction, 
but to salvation ; not to hurt, but to help ; so that a? 
a wise and faithful servant, giving to thy Family their 
portion in due season, he-may at last be received into 
everlasting joy, through Jesus Christ our Lord, who ; 
with thee and the Holy Ghost, liveth and reignettu 
One God, world without end. Amen. 

Then the Bishops and Elders present, shall lay their 
Hands ufion the head of the elected Person kneeling 
before them u/wn his Knees, the Bishop saying, 
RECEIVE the Holy Ghost for the office and 
work of a Bishop in the Church of God, now commit- 
ted unto thee by the imposition of our hands, in the 
name of the Father, and oi the Son and of the Holy 
Ghost. Amen. And remember that thou stir up the 
grace of God which is given thee by this imposition 
of pur hands ; for God hath not given us the spirit oi 
fear, but of power, and love, and soberness. 

Then the Bishop shall deliver him the Bible, saijing, 
GIVE heed unto reading, exhortation, and doctrine 
Think upon the things contained in this book. Be 
diligent in them, that the increase coming thereby 
may be manifest unto all men. Take heed unto thy- 
self, and to thy doctrine ; for by so doing thou shalt 
both save thyself and them that hear thee. Be to Vhe 
flock of Christ a shepherd, not a wolf ; feed them, de- 
vour them not. Hold up the weak, heal the sick, bind 
\ip the broken, bring again the outcasts, seek the lost. 

R 



IV 4 

Be so merciful, that you be. not too remiss ; so min- 
ister discipline that you forget not mercy ; that when 
the Chief Shepherd shall appear, you may receive the 
never fading crown of glory, through Jesus Christ our 
Lord, Amen. 

[Then the Bishop shall administer the Lord's Sup- 
per ; with whom the newly -ordained Bishop, and 
other Persons present, shall communicate.] 

Immediately before the Benediction ? shall be said the 
following Prayers. 

MOST merciful Father, we beseech thee to send 
down upon this thy servant thy heavenly blessing, and 
so endue him with thy Holy Spirit, that he, preach- 
ing thy word, may not only be earnest to reprove, be- 
seech, and rebuke with all patience and doctrine, but 
also may be to such as believe a wholesome example 
In word, in conversation, in love, in faith, in chastity, 
and in purity ; that faithfully fulfilling his course, at 
the latter day he may receive the crown of righteous- 
ness laid up by the Lord, the righteous Judge, who 
liveth and reigneth, One God, with the P'ather and the 
Holy Ghost, world without end. Amen. 

PREVENT us, O Lord, in all our doings with thy 
most gracious favour, and further us with thy contin- 
ual help, that in all our works begun, continued, and 
ended in thee, we may glorify thy holy Name, and 
finally, by thy mercy, obtain everlasting life, through 
Jesus Christ our Lord. Amen. 

THE Peace of God, which passeth all understand- 
ing, keep your hearts and minds in the knowledge and 
love of God, and of his Son Jesus Christ our Lord; 
And the blessing of God Almighty, the Father, the 
Son, and the Holy Ghost be amongst you, and remain 
with you always. Amen. 

END OF THE SPIRITUALTART' 



THE 

TEMPORAL ECONOMY 

OF THE 

METHODIST EPISCOPAL CHURCH 



PART SECOND. 



Section I, 

Of the Boundaries of the Seven annual C 'on ferences J3 c, 

1. THE New-England conference shall include the 
District of Maine, and the Boston, New-London, and 
Vermont districts. 

2. The New-York conference ; comprehending the 
New-York, Pittsneld, Albany, Cayuga and Upper 
Canada districts. 

3. The Philadelphia conference shall include the 
remainder of the State of New-York, all New- Jersey, 
that part of Pennsylvania which lies on the East side 
of the Susquehannah River, the Susquehannah dis- 
trict, the state of Delaware, the Eastern Shore of Ma- 
ryland, and all the rest of the Peninsula. 

4. The Baltimore conference shall include the re- 
mainder of Pennsylvania, the Western Shore of Ma- 
ryland, and the Northern Neck of Virginia, the Car- 
lisle district, and the Green Briar district. 

5. The Virginia conference shall include all that 
part of Virginia which lies on the South side of the 
Rappahannock River, and East of the Blue Ridge* 
and all that part of -North Carolina which lies on the 
North side of Cape-Fear River, except Wilmington, 
also the circuits which are situated on the branches ot* 
the Yadkin. 



, 196 

6. The South-Carolina conference shall include the 
remainder of North -Carolina, South-Carolina and 
Georgia. 

7. The Western conference shall include the states * 
of Tennessee, Kentucky, and Ohio, and that part of 
Virginia which lies west of the great River Kanawha, 
with the Illinois, and the Natchez. Provided, That 
the Bishops shall have authority to appoint other year- 
ly conferences in the interval of the general confer- 
ence, if a sufficiency of new circuits be any where 
formed for that purpose. 

Quest, 2. How are the districts to be formed? 

Amw. According to the judgment of the Bishops. 

In case that there be no Bishops to travel through 
the districts, and exercise the episcopal office, on ac- 
count of death or otherwise, the districts shall be re- 
gulated in every respect by the yearly conferences 
and the Presiding Elders, till the ensuing general con- 
ference (ordination only excepted). 

Each annual conference is to pay its proportionable 
part toward the allowances of the Bishops. 

Section II. 

Of the Building Churches, and the Order to be obsewed 
therein. 

Quest. 1 . IS any thing adviseahle in regard to build- 
ing ? 

JnsTJ. 1 . Let all our churches be built plain and de- 
cent ; but not more expensively than is absolutely un- 
avoidable; otherwise the necessity of raising money 
will make rich men necessary to us. But if so, we 
must be dependent on them, yea, and governed by 
them. And then farewell to Methodist discipline, if 
not doctrine too. 

2. No person shall be eligible as a trustee to any of 
our houses, churches or schools, who is not a regular 
member of our society. 

3. No person who is a trustee, shall be ejected 
while he is in joint security for money, unless such 



197 

relief be given him as is demanded, or the creditor 
will accept. 

Quest. 2. Is there any exception to the rule, " Let 
the men and women sit apart ?" 

Answ. There is no exception. Let them sit apart 
in all our churches. 

Quest. 3. Is there not a great indecency sometimes 
practised among us, viz. talking in the congregation 
before and after service ? How shall this be cured ? 

Answ. Let all the ministers and preachers join as 
one man, and enlarge on the impropriety of talking 
before or after service ; and strongly exhort those 
that are concerned to doit no more. In three months 
if we are in earnest, this vile practice will be banish- 
ed out of every Methodist congregation. Let none 
stop till he has carried his point. 

Quest. 4. What shall be done for the security ot 
our preaching-houses, and: the preir.ises belonging 
thereto ? 

Answ. Let the following plan of a deed of settle- 
ment, be brought into effect in all possible cases, and 
as far as the laws of the states respectively will admit 
of it, viz. 



THIS INDENTURE, made this day of 

in the year of our Lord, one thousand 
hundred and between of 

die in the state of (if the grant- 

or be married, insert the name of his wife) of the one 
part, and trustees, in trust for the uses and 

purposes herein after-mentioned, all of the 
in the state of aforesaid, of the other part, 

WITNESSETH, that the said (if married, 

insert the name of his wife) for and in consideration 
of the sum of specie, to in hand paid, 

at and upon the sealing and delivery of these presents, 
the receipt whereof is hereby acknowledged, hath (or 
have) given, granted, bargained, sold, released, con- 
R2 



19S 

firmed and conveyed) and by these presents cloth (or 
do) give, grant, bargain, sell, release, confirm and 
convey unto them, the said and their succes- 

sors (trustees, in trust for the uses and purposes here- 
in after-mentioned and declared) all the estate, right, 
title, interest, property, claim, and demand whatsoever*. 
either in law or equity, which he the said 
(if married, here insert the name of his wife) hath 
(or have) in, to, or upon all and singular a certain lot 
or piece of ground, situate, lying, and being in the 
and state aforesaid, bounded and butted as 
follows, to wit : (here insert the several courses and 
distances of the ground to the place of beginning) 
containing and laid out for acres of 

ground, together with all and singular the houses, 
woods, waters, ways, privileges, and appurtenances 
thereto belonging, or in any wise appertaining : TO 
HAVE AND TO HOLD all and singular, the above 
mentioned and described lot or piece of ground, situ- 
ate lying and being as aforesaid, together with all and 
singular the houses, woods, waters, ways, and privi- 
leges thereto belonging, or in any wise appertaining 
unto them the said and their successors in 

office, for ever, in trust, that they shall erect and build, 
or cause to be erected and built thereon, a house or 
place of worship, for the use of the members of the 
Methodist episcopal church in the United States of 
America, according to the rules and discipline which 
from time to time may be agreed upon and adopted 
by the ministers and preachers of the said church, at 
their general conferences^ in the United States of 
America; and in further trust and confidence that 
they shall at all times, forever hereafter, permit sv\ch 
ministers and preachers, belonging to the said 
church, as shall from time to time be duly authorized 
by the general conferences of the ministers and 
preachers of the said Methodist episcopal church, or 
by the yearly conferences authorized by the said gen- 
eral conference, and none others, to preach and ex- 
pound God's holy word therein ; and in further mist 



and confidence, that as often as any cne or more c 
trustees herein before-mentioned, shall die, or cease 
to be a member or members of the said church, ac- 
cording to the rules and discipline as aforesaid, then 
and in such case, it shall be the duty of the stationed 
minister or preacher (authorized as aforesaid) who 
shall have the pastoral charge of the members of the 
said church, to call a meeting of the remaining trus- 
tees, as soon as conveniently may be ; and when so 
met, the said minister or preacher shall proceed to 
nominate one or more persons to fill the place or 
places of him or them whose office or offices has (or 
have) been vacated as aforesaid, ' Provided, The per- 
son or persons so nominated, shall have been one year 
a member or members of the said church immediate- 
ly preceding such nomination, and be at least twenty- 
one years of age ; and the said trustees, so assembled, 
shall proceed to elect, and by a majority of votes, ap- 
point the person or persons so nominated to fill such 
vacancy or vacancies, in order to keep up the num- 
ber of nine trustees for ever ; and in case of an equal 
number of votes for and against the said nomination, 
the stationed minister or preacher shall have the cast» 
ing vote 

Provided never! 'he less,. That if the said trustees or 
any of them, or their successors, have advanced, or 
shall advance any sum or sums of money, or are or 
shall be responsible for any sum or sums of money, 
on account of the said premises, and they the said 
trustees, or their successors, be obliged to pay the 
said sums of money, they or a majority of them, shall 
be authorised to raise the suid sum or sums of money, 
by a mortgage on the said premises,, or by selling tue 
said premises, after notice given to the pastor or 
preacher who has the oversight of the congregation 
attending divine service on the suic. .premises, if the 
money due be not paid, to the said trustees or their 
successors, within one year after such noiice given ; 
And if such sale take place, the said trustees or their 
successors, after paying the debt and other expences, 



200 

which are due, from the money arising from such 
sale, shall deposit the remainder of the money pro- 
duced by the said sale, in the hands of the steward or 
stewards of the society belonging to, or attending di- 
vine service on said premises ; which surplus of the 
produce of such sale, so deposited in the hands of the 
said steward or stewards, shall be at the disposal of 
the next yearly conference authorised as aforesaid ; 
which said yearly conference shall dispose of the 
said money, according to the best of their judgment 
for the use ~of the said society And the said 

doth by these presents warrant, and forever 
defend, all and singular the before-mentioned and de- 
scribed lot or piece of ground, with the appurtenan- 
ces thereto belonging, unto them the said 
and their successors, chosen and appointed as afore- 
said, from the claim or claims of him the said 

his heirs and assigns, and from the claim or claims 
of all persons whatever. 

In testimony whereof, the said (if married 

insert the name of his wife) have hereto set their 

hands and seals, the day and year aforesaid. 

Sealed and delivered in the r 

presence of us, 

(Two witnesses.) 

Grantor's (L. S.) 
his wife's (L. S.) 
Received the day of tlie date of the above! 
written indenture, the consideration > 
therein mentioned in full. J 

Witness. ] Grantor's (L. S.) 

County, ssi 
BE IT REMEMBERED, That on the day of 

in the year of our Lord one thousand 
personally appeared before me, one of the justic- 
es of the peace, in and for the county of and 
state of the within named the grant- 
or (if married, insert the name of his wife) and 
acknowledged the within deed of trust to be their 



iiy < 



20 i 

feet and deed, for the uses and purposes therein 
mentioned and declared ; and she the said 
wife of the said being, separate and apart 

from her said husband, by me examined, declar- 
ed that she made the same acknowledgment, 
freely and with her own consent, without being 
induced thereto through fear or threats of her 
said husband. In testimony whereof, I have 
hereto set my hand and seal, the day and year 
first above written. 
Here the justice's name. (L.S.) 

N. B. 1 . It is necessary that all our deeds should be 
recorded after execution, for prudential as well as le- 
gal reasons. 

2. Let nine trustees be appointed for preaching- 
houses, where proper persons can be procured; oti> 
erwise seven, or five. 

Section III. 

Of the Qualification and Duty qfjhe Stewards of 
Circuits, 

Quest. 1. WHAT are the qualifications necessary 
Tor Stewards? 

Answ. Let th.em be men of solid piety, who both 
know and love the Methodist doctrine and discipline, x 
and of good natural and acquired abilities to transact 
the temporal business. 

Quest. 2. What are the duties of Stewards ? 

Ansnv. To take an exact account of ail the money, 
or other provision collected for the support of preach- 
ers in the circuit; to make an accurate return of eve- 
ery expenditure of money, whether to the preachers, 
the sick or the poor ; to seek the needy and distress- 
ed, in order to relieve and comfort them ; to inform 
the preachers of any sick or disorderly persons; to 
tell the preachers what they think wrong in theip ; to 
attend the quarterly meetings of their circuit ; I 
give advice, if asked, in planning the circuit , to attend 
committees tor the application of money to churches \ 



202 

to give counsel in matters of arbitration; provide ele- 
ments for the Lord's Supper ; to write circular let- 
ters to the societies in the circuit to be more liberal 
if need be; as also to let them know, when occasion 
requires, the state of the temporal concerns at the last 
quarterly meeting; to register the marriages and 
baptisms, and to be subject to the Bishops, the Pre- 
siding Elder of their district, and the Elder, Deaco», 
and travelling preachers of their circuit. 

.Quest. 3. What number of Stewards are necessary 
in each circuit ? 

Answ. Not less than two, or more than four. 

Section IV. 

Of the Allowances to the Ministers and Preachers, and 
to their Wives, Widows, and Children. 

1. THE annual allowance of the travelling preach- 
ers shall.be eighty dollars, and their travelling ex- 
pences. 

2. The annual allowance of the wives of travelling 
preachers shall be eighty dollars. 

3. Each child of a travelling preacher shall be al- 
lowed sixteen dollars annually, to the age of seven 
years, and twenty -four dollars annually from the age 
of seven to fourteen years ; and those preachers whose 
wives are dead, shall be allowed for each, child annu- 
ally a sum sufficient to pay the board of such child or 
children during the above term of years : Nevertheless, 
this rule shall not apply to the children of preachers, 
whose families are provided for by other means & 
their circuits respectively. 

4. The allowance of the superannuated, worn-out 
and supernumerary preachers shall be eighty dollars 
annually. 

5. The annual allowance of the wives of superan- 
nuated, worn-out, and supernumerary preachers 
shall be eighty dollars. 

6. The annual allowance of the widows of travel* 






203 

ling, superannuated, worn-out, and supernumerary 
preachers shall be eighty dollars. 

7. The orphans of travellings superannuated, worn- 
out, and supernumerary preachers, shall be allowed 
by the annual conferences, if possible, by such means 
as they can devise, sixteen dollars annually. 

8. Local preachers shall have an allowance in 
certain cases, as mentioned page 210. 

Section V. 

Of raising annual Supplies for the Propagation of the 

Gospel, for the -making tip the allowance of 

the Preachers, i$c. 

) . EVERY preacher who has the charge of a cir- 
cuit, shall earnestly recommend to every class or so- 
ciety in his circuit to raise a quarterly or annual col- 
lection by voluntary contribution, or in such ether 
way or manner as they may judge most expedient 
from time to time, and the monies so collected shall 
be lodged with the steward or stewards of the circuit, 
to be brought or sent to the annual conferences, with 
a regular account of the sums raised for this purpose, 
in the classes or societies respectively. 

2. Wherever there remains in the hands of the 
stewards a surplus of the monies raised for the use of 
ihe circuit preachers, after paying the allowances of 
the preachers in the circuit, let such surplus be 
brought or sent to the annual conference. 

3. Every preacher who has the charge of a circuit, 
shall make a yearly collection, and if expedient a 
quarterly one, in every congregation where there is 
a probability that the people will be willing to contri- 
bute : and the money so collected shall be lodged in 
the hands of the steward or stewards, and brought or 
sent to the ensuing annual conference. To this end, 
he may read and enlarge upon the following hints : 

" How shall we send labourers into those parts 

where they are most of all wanted ? Many are willing 

. to hear but not to bear the expence* Nor can it as 



204 

yet be expected of them ; Stay till the word of God 
has touched their hearts, and then they will gladly 
provide for them that preach it. Does it not lie upon 
us, in the mean tinie, to supply their lack of service ? 
To raise money, out of which, from time to time, that 
.expence may be defrayed ? By this means those who 
willingly offer themselves, may travel through every 
part, whether there be societies or not, and stay 
wherever there is a call, without being burdensome 
to any. Thus may the gospel in the life and power 
thereof, be spread from sea to sea. Which of you 
will not rejoice to throw in your mite to promote this 
glorious work ? 

" Besides this, in carrying on so large a work thro 5 
the continent, there are calls for money in various 
ways, and we must frequently be at a considerable 
expence, or the work must be at a full stop. Many 
too are the occasional distresses of our preachers, or 
their families, which require an immediate supply, 
otherwise their hands would hang down, if they were 
not constrained to depart from the work. 

" The money contributed willbe brought to the en- 
suing conference. 

" Men and brethren, help ! Was there ever a call 
like this since you first heard the gospel sound ? 
Help to relieve your companions in the kingdom of 
Jesus, who are pressed above measure. Bear ye one 
another's burdens, and so fulfil the law of Christ. 
Help to send forth able willing labourers into your 
Lord's harvest: So shall ye be assistant in saving 
souls from death, and hiding a multitude of sins. 
Help to propagate the gospel of your salvation to the 
remotest corners of the earth, till the knowledge of 
our Lord shall cover the land as the waters cover the 
sea. So shall it appear to ourselves and all men, that 
we are indeed one body, united by one spirit ; so shall 
the baptized heathens be yet again constrained to say, 
" See how these christians love one another I" 

4. A public collection shall be made at every annual 
and every general conference for the above purposes, 



23 5 

5. Let the afomal produce of the charter-fund as di- 
vided among the several conferences be applied with 
the above contributions ; but so as not to militate a- 
gainst the rules of the charter-fund ; and also the an- 
nual dividend arising from the profits of the Book- 
concern. Out of the monies so collected, and brought 
to the respective annual conferences, let the various 
allowances, agreed upon in the fourth section be made 
up ; but in no case shall an allowance be made to any 
travelling preacher who has travelled in any circuit 
where he might in the judgment of the annual con- 
ference have obtained his full quarterage if he had 
applied for it : And if at any conference there re- 
main a surplus, after making up all such allowances, 
such surplus shall be carried forward to the next con- 
ference that shall meet. 

6. Every annual conference has full liberty to adopt 
and recommend such plans and rules, as to them 
may appear necessary, the more effectually to raise 
supplies for the respective allowances. 

7. If the respective allowances are not raised as 
provided for, the connection shall net be accountable 
for the deficiency, as in a case of debt. 

Quest. What advice or direction shall be given, 
concerning the building or renting of dwelling-houses, 
for the use of the married travelling preachers ? 

Answ. 1. It is recommended by the general con- 
ference, to the travelling preachers, to advise our 
friends in general, to purchase a lot of ground in each 
circuit and to build a preacher's house thereon, and 
to furnish it with, at least, heavy furniture, and to 
settle the same on trustees, appointed by the official 
members of the quarter-meeting, according to the 
deed of settlement, published in our form of discip- 
line. 

2. The general conference recommend to the coun- 
try circuits, in cases where they are not able to com- 
ply with the above request, to rent a house for the 
married preacher and his family (when such are sta- 

S 



206 

lioned upon their circuits respectivelyTand that the 
annual conferences do assist to make up the rents of 
such houses as far as they can, when the circuit can- 
not do it. 

Section VI. 
Of the Chartered Fund., 

Quest. 1. WHAT further provision shall be made* 
for the distressed travelling preachers, for the fami- 
lies of travelling preachers, and for the superannuated 
and worn out preachers, and the widows and orphans 
of preachers? 

jinsnv. There shall be a chartered fund, to be sup- 
ported by the voluntary contributions of our friends; 
the principal stock of which shall be funded under the 
direction of trustees, chosen by the general confer- 
once, and the interest applied under the direction of 
the general conference, according to the following 
regulations, viz. 

1 . The elders, and those who have the oversight of 
circuits, shall be collectors and receivers of subscrip- 
tions, &c. for this fund. 

2. The money shall, if possible, be conveyed by 
bills of exchange, or otherwise, through the means of 
the post, to the general book steward, who shall pay 
it in to the trustees of the fund : Otherwise it shall be 
brought to the ensuing yearly conference. 

3. The interest shall be divided into sc^ r en parts, 
and each of the yearly conferences shall have authori- 
ty to draw one seventh part out of the fund : And if in 
one or more conferences, a part less than one seventh 
be drawn out of the fund in any given year, then, in 
such case or cases, the other yearly conferences, heM 
in the same year, shall have authority, if they judge 
it necessary, to draw out of the fund, such surplus of 
the interest, which has not been applied by the form- 
er conferences : And the Bishops shall bring the ne- 
cessary information $f the state of the interest of the 



207 

fund, respecting the year in question, from confev 
ence to conference. 

4. All drafts on the charter-fund shall be made on 
the president of the said fund, by order of the annual 
conference, signed by the president, and countersign- 
ed by the secretary of the said conference. 

5. The old stock of the preachers' fund, is thrown 
into the charter-fund. 

6. The money subscribed for the chartered-fund, 
may be lodged, on proper securities, in the states re- 
spectively in which it has been subscribed^ under the 
direction of deputies living in such states respective- 
ly : Provided, Such securities and such deputies be 
proposed, as shall be approved of by the trustees in 
Philadelphia ; and the stock in which it is proposed to 
lodge the money, be sufficiently productive to give sa- 
tisfaction to the trustees. 

Section VII. 

Of the Printing and Circulating of Books, and of the 
Profits arising therefrom. 

1 . THE Book business shall be carried on in the ci- 
ty of New- York. The Editor and General-Book- 
Steward shall have authority to regulate the publica- 
tions and all other parts of the business, as the state of 
the finances and the demands of the connection shall 
from time to time require. It shall be his duty to in- 
form the annual conferences, if any of the preachers 
or private members of the society neglect to make due 
payment. He shall publish such books and tracts as are 
recommended by the general conference, and such as 
may be approved of and recommended by an annual 
conference, and none other. But lie may reprint any. 
book or tract, which has once been approved of and 
published by us, when in his judgment, and the judg- 
ment of the book committee, the same ought to be re- 
printed. The book committee consisting of five, shall 
be annually appointed by the New-York Conference 5 , 
who shall, previous to each annual sitting, exarrurre 



2Q& 

into the accounts of the general-bookrstewardj and re- 
port to the conference the state of the concern: And 
in case of the death or resignation of the Editor and 
General-Book-Steward, the Assistant shall carry *on 
the concern till the sitting of the next New-York con- 
ference. 

2. It shall be the duty of every presiding elder, 
where no book-steward is appointed, to see that his 
district be fully supplied with books. He- is to order 
such books as are wanted, and to give direction to 
whose care the same are to be sent ; and he is to take 
the oversight of all our books sent into his district, 
and account with the general-book-steward for the 
same. He is to have the books distributed among the 
several circuits in his dratriet, and is to keep an ac- 
count with each preacher who receives or sells the 
books ; and is to receive the money, and to forward it 
to the general -book-steward. When a presiding el- 
der is removed, he is to make a full settlement for all 
the books sold or remaining in his district ; and is al- 
so to make a transfer to his successor, of all the books 
and accounts left with the preachers in the district, 
the amount of which shall go his credit, and pass to 
the debit of his successor. 

3. It shall be the duty of every preacher, who has 
the charge of a circuit, to see that his circuit be duly 
supplied with books, and to take charge of all the 
books which are sent to him, from time to time, or 
which may be in his circuit ; and he is to account 
with the presiding elder for the same. When a 
preacher leaves his circuit, he must settle with the 
presiding elder for all the books he has disposed of; 
he is also to make out an inventory of all that are re- 
maining unsold, which shall be collected at one place : 

Jthe amount of which shall go to his credit, and be 
transferred to his successor, who is to take charge 
of the same. If the preacher who has the charge of 
the circuit, be negligent in dispersing the books, the 
presiding elder shall commit the- charge of the book* 
to another. 



203 

4. The book concern shall pay all the expence of 
the conveyance of books to presiding elders, until 
they are within the bounds of their districts. 

5. Every annual conference shall appoint a com- 
mittee or committees to examine the accounts of the 
presiding elders, preachers, and book-stewards in 
their respective districts or circuits. Every presi- 
ding elder, minister, and preacher, shall do every 
thing in their power to recover all debts due to the 
concern, and also all the books belonging to the con- 
cern, which may remain in the hands of any person 
within their districts or circuits. If any preacher or 
member be indebted to the book concern, and refuse 
to make payment, or to come to a just settlement, let 
him be dealt with for a breach of trust, and such ef- 
fectual measures be adopted for the recovery of such, 
debts as shall be agreeable to the direction of the an- 
nual conferences respectively. 

6. The profits arising from the book concern after 
a sufficient capital to carry on the business is retained, 
shall be regularly applied to the support of the dis- 
tressed travelling preachers and their families, the 
widows and orphans of preachers, &c. The general 
book-steward shall every year send forward to each 
annual conference, an account of the dividend which 
the several annual conferences may draw that year; 
and each conference may draw for their proportion- 
ate part 5 on any person who has book-money in hand, 
and the drafts with the receipt of the conference 
thereon, shall be sent to the general book-steward, 
and be placed to the credit of the person who paid the 
same. 

7. In case of the death, dismission, or resignation 
of the general book-steward, during the recess, of the 
general conference, the New-York conference shall 
have power to appoint another general book-steward, 
till the next general conference. But no general 
book-steward or editor in the book-concern, shall 

S2 



210 



serve in that department for more than eight years 
successively. 

8. No travelling preacher is permitted to publish 
any book or pamphlet, without the approbation of the 
annual conference to which he belongs, or of a com- 
mittee chosen by them. 

Section VIII. 

Local Preachers to have an allowance in given cases. 

1. WHENEVER a local preacher fills the place 
of a travelling preacher, he shall be paid for his time, 
a sum proportionable to the allowance of a travelling 
preacher ; which sum shall be paid by the circuit at 
the next quarterly meeting,if the travelling preacher, 
whose place he filled up, were either sick or neces- 
sarily absent ; or, in other cases, out of the allow* 
anceofthe travelling preacher. 

2; If a local preacher be distressed in his temporal 
circumstances, on account of his service in the circuit, 
he may apply to the quarterly meeting, who may give 
him what relief they judge proper, after the allow- 
ance of the travelling preachers, and of their wives* 
and all other regular, allowances are discharged. 

Section IX.. 
Of Slavery. 

Quest. WHAT shall be done for the extirpation 
of the evil of slavery ? 

Ansvj. 1 . We declare that we are as much as ever 
convinced of the great evil of slavery; and do mosc 
earnestly recommend to the yearly conferences, quar- 
terly meeting conferences, and to those who have the 
oversight of the districts, circuits and stations, to be 
Exceedingly cautious what persons they admit to offi- 
cial stations in our church ; and in the case of future 
admission to official stations, to require such securi- 
ty of those who Jiold slavey, for the emancipation of 



211 

them, immediately or gradually, as the laws of the 
state* respectively, and the circumstances of the case 
will admit ; and we do fully authorise all the yearly 
conferences to make whatever regulations they judge 
proper, in the present case, respecting the admis- 
sion of persons to official stations in our church. 

2. When any travelling preacher becomes an own- 
er of a siave or slaves, by any means, he shall forfeit 
his ministerial character in our church, unless he ex- 
ecute, if it be practicable, a legal emancipation of 
such slaves, conformably to the laws of the state in 
which he lives. 

3. The general conference authorises each annual 
conference to form their own regulations, relative to 
buy ingv and selling slaves, 



gIJSt£S, 



CONTENTS. 






CHAPTER I. 

Page* 

Section I. Of the Origin of the Methodist 

Episcopal Church . . 5 

Section II. Articles of Religion . . 6 

Section HI. Of the General and Yearly Con- 
ferences . .. . . . 14 

Section IV . Of the Election and Consecration 

of Bishops, and of their Duty . \7 

Section V. Of the Presiding Eiders and of 

their Duty . . „. . 19 

Section VI. Of the Election and Ordination of 

travelling Elders, and of their Duty 21 

Section VII. Of the Election and Ordination 

of travelling Deacons, and of their Duty 2$ 

Section VIII. Of the Method of receiving 

Preachers, and of their Duty . . 22 

Section IX. Of the Duties of those who have 

the Charge of Circuits . . 26 

Section X. Of the Trial of those who think 
they are moved by the Holy Ghost to 
preach . - . . . 29 

Section XI. Of the Matter and Manner of 
Preaching, and of other public Exer- 
cises .. . . . . .29 

Section XII. Ofthe Duty of Preachers to God, 

themselves, and one another . 30 

Section XIII. Rules by which we should con- 
tinue, or desist from Preaching at any 
place . . . . . 33 

Section XIV. Of visiting from House to 
House ; guarding against sins that are 
so common to Professors, and en- 
forcing Practical Religion . . 33 



CONTENTS. 

fivge 

Section XV. Of the instruction of Children 38 

Section XVI. Of employing our time profita- 
bly, when we are not Travelling or en- 
gaged in public exercises . . 38 
Section XVII. Of the Necessity of Union 

among ourselves ... 39 

Section XVIII. Of the Method by which im- 
moral Ministers or Preachers shall be 
brought to Trial, found Guilty, and 
reproved or suspended in the Intervals 
of the Conferences. 4© 

Section XIX. How to provide for the circuits 
in time of Conference? and to preserve 
and increase the Work of God . 42 

Section XX. Of the Local Preachers . 42 

Section XXI. Of Baptism ... 44 

Section XXII- Of the Lord's Supper . 44 

Section XXIII. Of Public Worship . 45 

Section XXIV. Of the Spirit and Truth of 

Singing .... 45 

CHAPTER II. 

Section I. The Nature, design, aud general 

Rules of the United Societies . ^ 47 

Section II. Of Class Meetings . . 50 

Section III. Ofthe Band Societies . . 52 
Section IV. Ofthe Privileges granted to seri- 
ous Persons who are not of our Society 54 
Section V. Of Marriage ... 55 

Section VI. Of Dress . . . . 56 
Section VII. Of bringing to Trial, finding 
Guilty, and reproving, suspending, or 
excluding disorderly Persons from So- 
ciety and Church Privileges . . 5 4 6 
Section VIII. Ofthe Sale and Use of Spirit- 
uous Liquors \ ', . ,58 



CONTENTS, 

CHAPTER III. 

Page 
Section I. Of Christian Perfection . . 58 
Section II. Against Antinomianism . 59 

Section III. Scripture Doctrine of Predestina^ 

tion, Election, and Reprobation . 61 
Section IV. Serious Thoughts on the infallible 
unconditional Perseverance of all that 
have once experienced Faith in Christ 75 
Section V. A plain Account of Christian Per- 
fection, by the Rev. John Wesley 9fr 
Section VI. Sacramental Services &c. 

The Order for the Administration of 

the Lord'* Supper . . 155 

The Ministration of Baptism of In- > 

fants -1 61 

The Ministration of Baptism to such 

as are of riper years . . 164 
The Form of Solemnization of Matri- 
mony 168 

The Order for the Burial of the Dead 1 72 
The Form and Manner of making 

Deacons . . . 174 

The Form and Manner of Ordaining 

Elders 17a 

The Form of Ordaining a Bishop 1 87 



PART SECOND. 

Pvgc 
Sbction I. Of the Boundaries of the Seven an- 
nual Conferences, &c. . . 195 
Section II. Of Building Churches, and the Or- 
der to be observed therein. . . 196 
Section III. Of the Qualification and Duty of 

the Stewards of Circuits .. 201,= 






CONTENTS. 

Page 

Section IV. Of the Allowances to the Minis- 
ters and Preachers, and to their Wives, 
Widows, and Children . . 202 

Section V. Of raising annual Supplies for the 
Propagation of the Gospel, for the mak- 
ing up the Allowances of the Preach- 
ers, &c 203 

Section VI. Of the Chartered Fund . 206 

Section VII. Of the Printing and Circulating 
of Books, and of the Profits arising 
therefrom .... 207 

Section VIII. Local Preachers to have an Al- 
lowance in given caseS . . 210 

Section IX. Of Slavery . . , 210 



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